Appendices 1-17 - NSUWorks

Transcription

Appendix 1: Northern Mali and Niger Tuareg Participation in violence as perpetrators, victims, bystanders from
(Between Warrior and Helplessness in the Valley of Azawaɤ )
November 2013 to August 2014
Northern Mali/Niger Tuareg participation in violence (perpetrators, victims, bystanders) November 2013
– August 2014. Summarized list of sample incidents from Northern Niger and Northern Mali from reporting
tracking by US Military Advisory Team, Niger/Mali – Special Operations Command – Africa, USAFRICOM.
Entries in Red indicate no Tuareg involvement; Entries in Blue indicate Tuareg involvement as victims and/or
perpetrators.
28 November – Niger FAN arrests Beidari Moulid in Niamey for planning terror attacks in Niger.
28 November – MNLA organizes protest against Mali PMs Visit to Kidal; Mali army fires on protestors killing
1, injuring 5.
30 November – AQIM or related forces attack French forces in Menaka with Suicide bomber.
9 December – AQIM and French forces clash in Asler, with 19 casualties.
14 December – AQIM or related forces employ VBIED against UN and Mali forces in Kidal with 3 casualties.
14 December – MUJWA/AQIM assault a Tuareg encampment with 2 casualties in Tarandallet.
13 January – AQIM or related forces kidnap MNLA political leader in Tessalit.
16 January – AQIM kidnap/executes MNLA officer in Abeibera.
17 January – AQIM or related forces plant explosive device near Christian school and church in Gao; UN
forces found/deactivated device.
20 January – AQIM or related forces attacks UN forces with IED in Kidal, 5 WIA.
22 January – AQIM clashes with French Army forces in Timbuktu with 11 Jihadist casualties.
24 January – AQIM or related forces fires two rockets at city of Kidal with no casualties.
21 February – Mali army forces kill 3 Tuareg imɤad (pastoralist) civilians in Djebock.
21 February – MNLA or related forces order state employed salt miners to abandon site in Taoudeni, in
extreme northern part of Azawad.
11 March – AQIM or related forces employ IED against French forces with 1 WIA between Tessalit and
Aguelhoc.
16 March – AQIM or related forces employ IED against UN forces in Tessalit, 4 WIA.
07 April – AQIM or related forces launch rocket attack on civilian school and French Army base in Kidal.
09 April – AQIM or related forces attack French Army base in Tessalit.
09 April – AQIM or related forces employ IED against UN forces (Chad) vehicle between Aguelhoc and Kidal.
13 April – AQIM or related forces employ IED against French forces in Tessalit, 1 WIA.
14 April – AQIM or related forces launch rocket into the city of Gao; no casualties.
17 April – AQIM clash with French forces in Timbuktu with 10 militant casualties; 5 aid workers released
during clash.
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17 April – AQIM or related forces kidnap 4 MNLA soldiers.
22 April – MNLA clashed with AQIM or related forces in Boughessa with 10 casualties.
22 April – MUJWA announced the death of their French hostage Gilberto Rodrigues Leal.
22 April – AQIM threatens local population in Zouara against helping French forces.
23 April – AQIM or related forces attack UN vehicles with IED in Kidal, 1 WIA.
26 April – French forces clash with Ansar Al-Din, 1 casualty.
28 April – AQIM or related forces attack Mali Army vehicle with IED in Asongo, Mali; 7 WIA.
29-30 April – MNLA clashes with MUJWA in Inabohane and Ibahlal with 11 casualties.
30 April – MUJWA attacks MNLA camp in Kassr al-cheikh.
02 May – UN Forces clash with Illegal Drug Trafficking networks (of unknown origin group).
07 May – AQIM forces employ IED against French troops 1 KIA, in Tessalit.
08 May – AQIM kills 1 MNLA commander and 3 fighters in Tessalit.
13 May – AQIM or related forces employ IED against UN vehicle with 5 KIA in Kidal.
16-17 May – MNLA and supporters Protest visit by Mali PM Moussa Mara in Kidal resulting in clash with
Mali forces; 36 casualties.
21 May – Tuareg MNLA seize control of Menaka
21-22 May – MNLA and Mali army forces clash in Kidal with 22 KIA and 38 WIA. MNLA seizes control of
Mali army base in Kidal.
24 May – MNLA and aligned Arab Movement for Azawad clash with MUJWA (Movement for Unity and
Jihad in West Africa) in Tabankort, unknown casualties.
29 May – MNLA stages protests against presence of Mali army in Menaka.
29 May – AQIM or related forces attack NGO vehicle with IED; 2 casualties.
30 May – MNLA and aligned MAA forces take control of town of Ber.
04 June – Tuareg MNLA clash with AQIM in Eleoudj, 1 KIA 1 WIA, 1 MNLA fighter kidnapped by AQIM
11 June – AQIM or related forces employ VBIED against UN and Mali forces in Aguelhoc with 5 KIA and 10
WIA.
16 June – Mali Army soldier (Tuareg) defects and joins MNLA in Menaka.
19 June – MNLA seized the local radio station in Menaka and changed its name to “Radio Azawad”.
28 June – MNLA establishes a pro-MNLA bureau in Djebock.
30 June – UN MINUSMA vehicle targeted by AQIM or related forces using IED; 1 KIA, 6 WIA.
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02 July – MNLA and MUJWA clash in Tabankort, unknown casualties.
11 July – MNLA clash with pro-Mali government segment of Arab Movement of Azawad in Anefis and
Tabankort; possible involvement of Mali Army.
14 July – AQIM or related forces attack French forces using SVBIED in Almoustarat, with 1 KIA and 7 WIA.
14 July – AQIM or related forces launched 9 rockets into Aguelhoc without casualties.
15 July – MNLA and Mali Government conduct prisoner exchange in Kidal (41 and 45 persons respectively).
18 July – AQIM or related forces attack UN vehicle with IED in Kidal, 1 WIA.
21 July – MNLA clashes with pro-Mali government Arab Movement of Azawad (MAA) led by Mahmoud
Ould Jayid; 5 MNLA KIA, 9 WIA.
25 July – MNLA clashes again with pro-Mali government MAA.
27 July – Tuareg clans between Gao and Tahoua clash (Likely Iwellemedan and Kel Adŕaŕ) with 4 KIA and 18
WIA.
29 July – MNLA begins to enforce taxation and customs duties in Menaka.
30 July – MNLA and pro-Mali MAA reach compromise and cease fire.
01 August – Tuareg pastoralist tribes clash over livestock during Razzia, 1 KIA and 2 WIA.
19 August – MNLA and Anti-Mali Government Arab Movement of Azawad clash with AQIM or related
forces in Tabankort, with 29 casualties
05 August – Unidentified group abducts, then releases deputy mayor of Kidal, Abda Ag Kazina, by the MNLA
because he was accused of having ties to the Mali government in Bamako; released by intersession of
HCUA.
09 August – Arab Movement of Azawad (MAA) continues its divide into two factions; one (smaller, 5 gun
trucks, 20 men led by Mahmoud Ould Jayid) that supports the Mali government in Bamako and the other,
aligned with the MNLA. This split was accompanied by armed clashes in Lerneb.
12 August – Communal violence between Niger Fulani tribe and Mali Tuareg clan kills 12 civilian pastoralists
near Ansongo
14-15 August – AQIM or related forces employ separate IEDs against UN vehicles in Aguelhoc with total of 3
WIA.
16 August – AQIM or related forces attack UN camp with SVBIED in Ber, with 4 KIA and 9 WIA.
18 August – MNLA forces appointed Tuareg administrators to manage the city of Menaka.
18 August – Tuareg nomads seized livestock from Fulani tribes in Razzia in Seno-Haire village, no casualties.
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Appendix 2 - French Letter of Compliance with Directorate of Scientific Research, Ministry of Secondary
Education (Between Warrior and Helplessness in the Valley of Azawaɤ )
République du Niger
Le conseil suprême pour la restauration
de la démocratie
Dr. Mahaman Dan Dah Laoali
Ministre de l'Éducation secondaire
Secrétaire général a la recherche scientifique
Niamey, Niger
15 Mars, 2014
Objet: Respect des conditions de la recherche scientifique au Niger
Cher Dr Mahaman,
Ci-joint ma demande formelle pour une autorisation de recherche pour mener des recherches
qualitatives sur le terrain dans la région administrative d'Agadez une recherche psychologiques et
sociologiques des communautés nomades et transhumants Touaregs des montagnes de l'Aïr.
Conformément aux instructions de l'article 4 du décret n ° 0113, en date du 24 Juin 2010, je fais cette
demande après avoir reçu l'approbation du protocole de recherche par mon université, l'Université
Nova Southeastern, École doctorale des Sciences Humaines et Sociales, Département analyse et la
résolution des conflits, Fort Lauderdale, Floride, États-Unis
Annexe n ° 1 est la traduction française de l'article 1.C (survol rapide), 1.D (Informations de
chercheur principal), et 2.C. Partie 1 (But) et partie 2 (Objectifs et Justification) de mon institution
d'accueil. Le comité de révision institutionnel / Institutional Review Board (IRB) acceptation pour
cette recherche. Les communautés Touaregs d'intérêt de la recherche au Niger sont les
communautés Kel Air Confédération de Kel Aïr: Kel Fadey, Kel Ferwan, Kel Ewey, Kel Tagame,
Kel Gharous, Kel Tigir, Kel Ikazkhazan, Kel Igdalen, Kel Itesen, Kel Imzaureg, et Kel Dinnik de
Ouwellemdin clan (qui ne fait pas parti de Kel Air Confédération).
Mes dates de recherche commenceront sur approbation de votre bureau et se termineront le 30
Octobre 2014 au plus tard. Comme je suis affecté à la Mission consultative de l'ambassade des EtatsUnis qui soutient le gouverneur et le commandant de la Zone de la région d'Agadez, je suis restreint à
des périodes de voyage et disponibilités de recherche déterminés par le gouverneur de la région et le
commandant de la zone, Colonel Noma. Tous les événements de la recherche seront singulièrement
approuvés, soit par le gouverneur de la région ou le commandant de zone pour assurer la sécurité des
chercheurs.
Je serai le seul chercheur et je vais utiliser un interprète nigérien que le gouverneur acceptera pour
m'aider. Ma lettre de consentement écrite en français et en tamasheq (transcrit de l'alphabet latin
utilisé) est jointe à cette demande.
L’annexe 2 est une traduction française de mon curriculum vitae détaillé avec des publications, mes
recherches mes expériences sur le terrain international socio-culturel, et l’historique de mes études.
L’annexe 3 est une lettre de recommandation de la commission de ma thèse qui supervisera la qualité
scientifique de mes travaux de son siège aux États-Unis.
Mon Président et directeur de recherche, Dr Ismael Muvingi, est titulaire de deux diplômes en droit de
l'Université de la Rhodésie, une maîtrise gouvernement et les Relations internationales de l'Université
Notre-Dame ; et maîtrise en études de la paix et d'un doctorat en analyse et résolution des conflits de
Notre Dame de George Mason Université aussi.
355
Un Résumé biographique complet de mon Comité de thèse est inclus dans cette lettre de
recommandation.
L’annexe 4 est une copie de mes relevés de notes et diplôme de maîtrise de l'Université Gonzaga,
Spokane, Washington, USA, et mes relevés de notes de mon cursus doctoral de Nova Southeastern
University de Floride aux États-Unis.
L’annexe 5 est une photocopie de mon attestation de vaccinations et mes soins de santé.
L’annexe 6 est une copie officielle d’US Africa Commande m’affectant comme conseiller militaire au
Niger de Novembre 2013 à Octobre 2014. Cette affectation confirme que je suis un employé paye par
le gouvernement des Etats-Unis qui a accepter de supporter le gouvernement de la République du
Niger et en conséquences j’ai un support financier et matériel nécessaire pour réaliser les recherches
projetées
L’annexe 7, c'est une note support conseille de l'Etat-major, Direction des opérations, le
commandant de la Zone 2 dans la ville d'Agadez, mise en scène que je (avec mon équipe de
soutien consultatif) vivra dans les installations construites par les forces américaines et
canadiennes pour l’hébergement des conseillers militaires
L’annexe 8 est une photocopie en couleur de mon badge et de ma carte d’identité étudiant de
L’Université Nova Southeastern.
L’annexe 9 est une photocopie en couleur des 2 premières pages de mon passeport bleu
(Touristes) avec un visa d’entrée au Niger et une photocopie de mon passeport gris (Officiel) qui
répond aux normes des accords entre les Etats Unis et le Niger sur le statuts des forces militaires
présents au Niger et le personnel militaire américaine au Niger en support et conseille à l’armée du
Niger.
L’annexe 10 est le reçu de paiement pour le visa d’entrée au Niger de 92 Euro de L’ambassade du
Niger à Berlin Allemagne.
L’annexe 11 est ma lettre personnelle au directeur General des recherché scientifiques pour
honorer l’obligation de soumettre après chaque mission un rapport et tout enregistrement ou
filmage réaliser pour de la recherche scientifique. Aussi cette lettre va faire obliger à soumettre une
copie de ma thèse de dissertation au directeur des recherches scientifiques et le payement annuel
des taxes sur les champs de recherches
L’annexe 12 est une copie non traduite de ma complète du protocole du comité de suivi
institutionnel [No. 02241414-Exp] acceptée le 30 Mars 2014, par Dr David Thomas de, Nova
Southeastern University IRB Président a Fort Lauderdale Florida USA LE 14 Mars 2014
Sincèrement
PATRICK JAMES CHRISTIAN
Le colonel, des forces spéciales
Conseiller principal militaire américaine
United States Africa Command
Code du pays 227 + 9 711 3945
[email protected]
356
Doctorat candidat conflit ethnique et culturelle, NSU-GSHSS
Département du conflit analyse et résolution
US Cellular: (503) 989-8402
[email protected] [email protected]
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Republique du Niger
Le conseil supreme pour la restauration
de la democratie
Dr. Mahaman Dan Dab Laoali
Ministre de l'Education secondaire
Secretaire general a la recherche scientifique
Niamey, Niger
25 Mars, 2014
Cher Dr Mahaman,
Je voudrais offrir cette lectre de recommandation pour la conduite de la recherche qualitative par
l'un de mes eleves, le Colonel Patrick James Christian, candidate au doctorat a l'Universite Nova
Southeastern.
Comtne president de son Comite de recherche de these, je suis responsable, ainsi que les autres
membres, de la qualite et la precision de son axe de recherche, revue de la litterature, la collecte
de donnees et analyse. Une esquisse biographique des membres du Comite est jointe ala
preBente kttre de 4ecommandation de la recherche.
En effet, Patrick a ete mon eleve pendant ces dernieres annees et a ete universitaire performant
dans notre Universite, comtne en temoigne ses transcriptions de travaux de cours. Un certain
nombre de documents de cours de Patrick ont ere publie clans des revues examinees par des
pairs, y compris un profil psycho-historico-geographique approfondie des tribus Rizeigat du
Soudan, Zaghawa et Fur, en conllit au Darfour.
.Ax.e de rechercbe de P atrick met en focus I' organisation psychologigue et la structure
sociologique des communautes impliquees dans le conflit, souvent en raison d'une incapacite
as'adapter aux mutations environnementales, economiques, sociale, politiques et
technologiqucs rapides.
a
a
Le programme doctoral ici Nova Southeastern University OU Patrick fait parti une
approche pluridisciplinaire des conllits intercommunautaires, regie par une association
d'.Analyse des Conllits et leur Resolution (C..A.R). Comme une approche d'etude des conllits
in tercomrnuna u taires.
(C..A.R) Les praticiens et chercheurs etudient une communaute soulignant leur besoins humains,
rechercher les lacunes dans I' evaluation des besoins et la programmation. Patrick a mene des
recherches dans le domaine des conflits intercomrnunautaires dans des pays aussi divers que la
Graduate School of Humanities and Social Sciences
":t:tf11 r'°"ll,,no 4unn110 • Cnrt I '.l11rforrblo i;lnrirl:. ":t~'=l1i:1-77Qh
357
Colombie, l'Equateur, Panama, Soudan, Ethiopie, Somalie, Kenya, Maroc, Tchad, Irak et
Djibouti.
Avant son transfert a notre universite de George Mason departement Analyse et la Resolution
des Conflits, il a ete invite adiriger une seance de mediation en direct par satellite
videoconference entre les chefs tribaux des tribus Ewele et Njeke du centre du Cameroun.
En 2011, Universal Publishers a publie son premier livre sur !'engagement tribal, un guide
detaille sur le sujet sensible sur la mediation tribale et resolution des conflits.
Le livre de Patrick, et son approche conseille l'approche de la resolution des confl.its par une
approche narrative de mediation pour aider Jes communautes incapables de sortir d'un conflit
violent
Sincerement
Is el Muvingi,JD, PhD
Professeur agrege
Nova Southeastern University
Faculte des sciences humaines & sciences sociales
Departement du conflit analyse et resolution
Email : [email protected]
Graduat e School of Humanities and Social Sciences
3301 College Avenue • Fort Lauderdale, Florida 33314-7796
{954} 262-3000 • 800-262-7978 • Fax . (954) 262-3968
Email : [email protected];i_edu • http :Us b~s. nova .edu
358
Hors du bleu dans le noir
La couleur commune des Touareg Désintégration de la guerre du sahel
RÉSUMÉ: Cette thèse est une enquête sur l'implication des Touareg dans un conflit violent dans
le Sahara et le Sahel de l'Afrique du Nord à partir d'un point de vue psychologique sociologique des
besoins humains non satisfaits. La recherche commence par établir la structure et la texture
des modèles sociologiques, psychologiques, émotionnels et la vie de leur existence lorsqu'ils ne sont
pas impliqués dans des conflits violents. Elle est suivie par un examen de la pathologie des structures
sociales Touaregs qui sont engagés dans la violence intra et intercommunal comme auteurs,
victimes et les témoins. La première partie établit les conditions normales du cycle de
vie sociologique et met en évidence les zones naturelles de conflit découlant de l'exposition à des
changements rapides et / ou extérieures à leur environnement physique et social. La deuxième
partie établit les paramètres de dommages attendus de traumatismes, conflits étendue et leur
incapacité à s'adapter aux changements environnementaux, sociaux et politiques rapides. La
méthodologie de recherche repose sur une forme d'étude de cas qui utilise collaboration enquête
ethnographique et phénoménologique de répondre aux questions de recherche et de valider les
hypothèses formulées à partir de la littérature existante et la recherche préexistante. Les questions
de recherche se concentrent sur les aspects de la structure sociologique et à
défaut besoins psychologiques et émotionnels qui sont pertinentes à l'implication du sujet dans des
conflits violents. L'hypothèse de recherche est en partie formée à partir des connaissances
existantes des structures sociologiques tribales qui sont liés à la Touareg par origine ethnique,
l'environnement, et partagé attributs psychoculturelles. La contribution attendue de cette recherche
est le développement d'une pratique alternative pour l'engagement tribal et les opérations de
stabilisation du village menée par le commandement des opérations spéciales des États-Unis.
LE COMITE DU MÉMOIRE D’ETUDE:
Dr Ismaël Muvingi - président
professeur agrégé
Département de l'analyse des conflits et la résolution, la Nova Southeastern University, en Floride
(Etats-Unis) (954) 262-3023 [email protected]
Dr Muvingi est titulaire de deux diplômes en droit de l'Université de la Rhodésie; une maîtrise
en relations gouvernementales et internationales de l'Université Notre-Dame, et une maîtrise
en études sur la paix et un doctorat en analyse et résolution des conflits de Notre-Dame et de
l'Université George Mason, également. Il possède une vaste expérience pratique dans les conflits
et la résolution des conflits, il a servi comme un avocat de la Commission catholique pour la
justice et la paix en Rhodésie (aujourd'hui le Zimbabwe), et aussi comme secrétaire adjoint au
ministère de la Justice en Rhodésie indépendante après la guerre civile
Dr Muvingi est l'auteur d'un livre sur les droits de l'homme et des ressources de conflit et un certain
nombre d'articles scientifiques sur la politique du Zimbabwe et sur la justice transitionnelle. Ses
domaines de recherche sont des droits humains, la politique africaine et la justice
transitionnelle avec un accent particulier sur l'Afrique.
359
Dr Howard F. Stein
professeur émérite
Département de médecine familiale et préventive de l'Université de l'Oklahoma Health Sciences
Center, 900 NE 10th Street, Oklahoma City, OK 73104 USA Accueil téléphonique: 405-7876074 [email protected] .
Dr Stein est un anthropologue médical et psychanalytique et enseigné au Département de médecine
familiale et préventive de l'Université de l'Oklahoma Health Sciences Center depuis près de 35 ans. Il
a été directeur du programme d'études en sciences du comportement à trois programmes
différents de résidence en médecine familiale de l'Oklahoma rural. Il est maintenant professeur
émérite. Son expertise et ses intérêts de recherche comprennent l'origine ethnique et la santé, la
médecine rurale, l'identité et le changement organisationnel et le traumatisme, la perte et le
chagrin. Il est l'auteur et Co auteur de plus de 200 articles et chapitres et 26 livres, dont Le Rêve de la
Culture (1994) et de développement Temps, l'Espace culturel: études en psychogéographie (1987, 2013). Il est poète et ancien président et l’actuel officiel de la Société des Hautes
Plaines d'anthropologie appliquée.
Dr Jason Campbell
professeur adjoint
Département de l'analyse des conflits et la résolution, la Nova Southeastern University, Floride
(USA) (954) 262-3050 [email protected].
Dr Campbell est le fondateur et directeur exécutif de l'Institut pour la sensibilisation sur le
génocide et la recherche appliquée (IGAAR) - Il a écrit plusieurs livres et publie principalement
dans le domaine de la prise de conscience du génocide et de la prévention. Les intérêts de
recherche du Dr Campbell comprennent études sur le génocide et la prévention, le problème du
mal, l'État a approuvé l'extermination de masse et la compréhension théorique des
idéologies d'exclusion
360
de la démocratie
Niamey, Niger
30 Mars, 2014
Cher Dr Mahaman,
C'est ma lettre personnelle au Directeur général de la recherche scientifique
attestant que je vais honorer l'obligation de passer après chaque mission, de déposer un
rapport de mission et tout enregistrement audiovisuel réalisé à la Direction des recherches
scientifiques.
Aussi, je m'engage au directeur général de la recherche scientifique que je vais
respecter l'obligation de fournir une copie finale du rapport de thèse au directeur général, et de
fournir le paiement de la vignette fiscale annuelle pour mes recherches sur le terrain.
Sincèrement
______________________________
PATRICK JAMES CHRISTIAN
Le colonel, des forces spéciales
Conseiller principal militaire américaine
Code du pays 227 + 9 711 3945
[email protected]
Doctorat candidat conflit ethnique et culturelle, NSU-GSHSS
Département du conflit analyse et résolution
US Cellular: (503) 989-8402
[email protected] [email protected]
361
1. Projet de recherche Titre: La couleur commune des Touareg Désintégration de la guerre du
sahel
2. Description de la recherche: Conducteurs sociologiques psychologiques des conflits et les
inhibiteurs de la résolution des conflits au sein de l'Kel Tamasheq (Touareg) dans les régions du
Sahel, au nord du Mali et du Niger
3. Bref aperçu:
Cette recherche part du principe que toutes les cultures ont le besoin à un moment
donné, de l'adaptation au changement des conditions politiques, sociales, économiques,
géographiques, géologiques, climatologiques, de communication et technologiques. Certaines
cultures s'adaptent avec succès tandis que d'autres ne le font pas, ou ne peuvent pas. Je fais
l'hypothèse que de ceux qui ne peuvent pas s'adapter, même au point de presque disparaître, qu'il
existe des facteurs fondamentaux profonde au sein de leur organisation psychique et la
structure sociologique qui empêchent l'adaptation normale et servent de facteurs de conflit et des
inhibiteurs de la résolution des conflits
Mon enquête sur l'implication des Touareg dans un conflit violent dans le Sahara et le Sahel de
l'Afrique du Nord est du point de vue des besoins humains non satisfaits (psychologiques et
sociologiques plutôt que physique) qui empêche une adaptation réussie aux conditions du
changement. En conséquence, ma recherche s'efforcera d'établir la structure et la texture
des modes de vie sociologiques, psychologiques et émotionnelles de Touareg existence lorsqu'il
n'est pas impliqué dans des conflits violents. Elle est suivie par un examen de la pathologie des
structures sociales Touaregs qui sont engagés dans la violence intra et
intercommunal comme auteurs, victimes et les témoins.
-La première partie établit les conditions normales du cycle de vie sociologique et met en
évidence les zones naturelles de conflit découlant de l'exposition à des changements
rapides et / ou extérieures à leur environnement physique et social.
-La deuxième partie établit les paramètres de dommages attendus de traumatismes,
conflits étendue et leur incapacité à s'adapter aux changements
environnementaux, sociaux et politiques rapides. La méthodologie de recherche repose sur
une forme d'étude de cas qui utilise collaboration enquête
ethnographique et phénoménologique de réponse aux questions de la recherche et de valider
les hypothèses formulées à partir de la littérature existante et la recherche
362
préexistante. Les hypothèses de recherche sont formulées à partir des connaissances
existantes des structures sociologiques relatives à l'ethnicité, de l'environnement, et les
attributs psychoculturelles partagées. La question de recherche se concentre sur
les besoins ne psychologiques et émotionnels pertinents à la participation de sujets dans des
conflits violents.
Contribution attendue de la recherche est l'encouragement d'une praxis alternative pour les
opérations d'engagement et de stabilité tribal de village en moins et des espaces non gouvernés.
La question de recherche se concentre sur les défauts psychologiques et émotionnels dont les
besoins pertinents et affectives à la participation des sujets dans des conflits
violents. Contribution attendue de la recherche est l'encouragement d'une praxis de rechange de
mobilisation tribale et les opérations de stabilisation de village en moins et des espaces non
gouvernés.
4. Question de recherche:
Quels sont les facteurs de conflit psychologiques, sociologiques et émotionnels et les inhibiteurs
de résolution des conflits de la société touarègue dans la région du Sahel du Mali du Nord et du
Nord Niger?
5. Dissertation Résume:
Cette thèse est une enquête sur l'implication des Touareg dans un conflit violent dans
le Sahara et le Sahel de l'Afrique du Nord à partir d'un point de vue
psychologique sociologique des besoins humains non satisfaits. La recherche commence par
établir la structure et la texture des modèles sociologiques, psychologiques, émotionnels et la
vie de leur existence lorsqu'ils ne sont pas impliqués dans des conflits violents. Elle est suivie
par un examen de la pathologie des structures sociales Touaregs qui sont engagés dans la
violence intra et intercommunal comme auteurs, victimes et les témoins. La première
partie établit les conditions normales du cycle de vie sociologique et met en évidence les zones
naturelles de conflit découlant de l'exposition à des changements rapides et / ou extérieures à
leur environnement physique et social. La deuxième partie établit les paramètres de
dommages attendus de traumatismes, conflits étendue et leur incapacité à s'adapter aux
changements environnementaux, sociaux et politiques rapides. La méthodologie de
recherche repose sur une forme d'étude de cas qui utilise collaboration enquête
ethnographique et phénoménologique de répondre aux questions de recherche et de valider les
hypothèses formulées à partir de la littérature existante et la recherche préexistante. Les
questions de recherche se concentrent sur les aspects de la structure sociologique et à
défaut besoins psychologiques et émotionnels qui sont pertinentes à l'implication du sujet dans
des conflits violents. L'hypothèse de recherche est en partie formée à partir des connaissances
existantes des structures sociologiques tribales qui sont liés à la Touareg par origine ethnique,
l'environnement, et partagé attributs psychoculturelles. La contribution attendue de cette
recherche est le développement d'une pratique alternative pour l'engagement tribal et les
363
opérations de stabilisation du village menée par le commandement des opérations spéciales des
États-Unis.
364
Lettre orale du formulaire de consentement
Formulaire orale pour la participation à l'étude de recherche intitulé
Pilotes sociologiques & psychologiques des conflits et des inhibiteurs de la résolution des conflits au sein
de l'Kel Tamasheq (Touareg) des régions du Sahel au nord du Mali et du Niger
Source de financement: Aucun.
IRB Protocole n °: 02241414Exp
Chercheur principal:
Patrick J Christian, L / Colonel
Hôtel Etoile du Ténéré
Jeune Cadre trimestre,
Agadez, Niger
Cellulaire (227) 9.711.3945
Recherches Superviseur
Ismael Muvingi, JD, Ph.D.
professeur agrégé
École des sciences humaines et des sciences sociales
3301 College Avenue, Fort Lauderdale, Floride 33134
USA 800-541-6682 ext. 23023
Pour des questions / préoccupations au sujet de vos droits
de recherche, communiquez avec:
Comite de surveillance sur les recherches humaines
(Institutional Review Board ou IRB)
(954) 262-5369 / Sans frais: 866-499-0790
[email protected]
Renseignements sur le principal site:
Villages de Kel Tamasheq * Confédération des Kel Aïr
Aïr montagnes du nord du Niger * District d'Agadez,
Informations sur le site secondaire:
Villages de Kel Tamasheq * Confédération des Kel
Adagh * Adagh des Ifogas le nord du Mali * Région de
Kidal de la République du Mali
En quoi l’étude consiste?
Vous êtes invités à participer à une étude de recherche. L'objectif de cette étude est de comprendre la culture
(al'adat/ addatt ) et de l'identité psychologique (tomost) des Kel Tamasheq.
Pourquoi vous me demandez?
Nous vous invitons à participer parce que vous êtes une partie de la Kel Tamasheq et avoir été désigné par votre
Amenokal (chef traditionnel - gardien) parce qu'il estime que vous représentez une image positive de l'tamachek
homme / femme
Que faire-je, si j’accepte de participer à l'étude?
Vous participerez à une discussion de groupe de la présente (awal), la discussion du passé (batu) en utilisant des
histoires (eemeyen) de vie touareg (tamachek tmdurrt) et famille (tilk'Awi) environnement (Wasset a'lly) sur les
relations touaregs et de la communication (tas-aq-q tamashek) à l'avenir (diffa'rrwa). Les discussions
comprendront : le changement dans la vie (de imuti magared) de d'espoir (d'magared rann) sur les générations à
venir (iyzerien) ainsi que sur la préservation (AGASS) souvenir (assam'drn) des parents et des grands-parents
(emarr'wan ). La discussion sera animée par votre Chef de Village, Chef de Canton, ou Amenokal de votre
famille ou de son représentant et essayer d'apprendre (GAMIA) connaissances qui ne sont pas encore apprises
(masnutt - t'zriett) sur la lutte pour la survie touareg (amaghr tmdurrt tamachek). Le chercheur, M. Patrick
Christian, peut poser des questions au chef de village ou Amenokal pour le groupe, mais le chef de village ou
Amenokal déterminera la pertinence des questions pour le groupe. La discussion de groupe durera aussi
longtemps que le Amenokal trouve que le groupe profite de la causerie sur la communauté tamasheq et il
mettra fin à la discussion à sa convenance. Si quelqu'un le sentiment qu'il ne peut plus ou ne veux pas participer
ou qu'il aimerait se retirer de la discussion, le chef de village ou Amenokal lui accordera l'autorisation a tout
moment. Aucun membre du groupe de discussion n’est oblige de participer et tous sont prier de savoir que leur
contribution avec des commentaires ou des histoires sont le désir de voir ces contributions rattachées aux groupe
de recherche.
Il y aura-t-il un enregistrement audio ou vidéo?
Ce projet de recherche comprendra l'enregistrement audio de l'entretien. Cet enregistrement audio sera
disponible pour être entendu par le chercheur, M. Patrick Christian et le personnel de la CISR, et par le président
de thèse, le Dr Ismael Muvingi L'enregistrement sera transcrit par M. Patrick Christian qui va utiliser des
365
écouteurs pendant la transcription des entrevues pour protéger votre vie privée. L'enregistrement sera conservé
en toute sécurité dans le bureau de M. Christian dans une armoire verrouillée. L’enregistrement sera conservé
pendant 36 mois à compter de la fin de l'étude. L'enregistrement sera détruit après cette époque par broyage de
l'enregistrement. Parce que votre voix sera potentiellement identifiable par toute personne qui entend
l'enregistrement, votre confidentialité des choses que vous dites sur l'enregistrement ne peut pas être garantie
même si le chercheur va essayer de limiter l'accès à la bande de la manière décrite dans le présent paragraphe.
Quels sont les dangers pour moi?
Les risques pour vous sont minimes, ce qui signifie qu'ils ne sont pas considérés comme plus que les autres
risques que vous rencontrez tous les jours. En cours d'enregistrement signifie que la confidentialité ne peut être
garantie. Se rappeler des événements sur village touareg et la vie de famille peut vous rendre anxieux ou
ramener des souvenirs malheureux. Si cela se produit le chef de votre famille ou de village Amenokal et le
chercheur vont essayer de vous aider. Si vous avez besoin d'aide, Amenokal de votre famille sera en mesure de
demander l'assistance du Chef de Canton, le sultan et bien sûr l'imam du village qui ont participé à la discussion.
Si vous avez des questions sur la recherche, vos droits de recherche, ou si vous ressentez une blessure en raison
de la recherche veuillez, contacter : M. Patrick Christian à 227 97.11.39.45 (Airtel). Vous pouvez également
communiquer avec la CISR aux numéros indiqués ci-dessus avec des questions sur vos droits de recherche.
Est-ce que il y a un avantage en participant a cette étude?
Non, il n'y a aucun avantage pour participer a cette recherche
Serai-je payé pour être à l'étude? Ça va me coûter quelque chose?
Aucun frais ne vous sera amputé ou paiements effectués pour participer à cette étude
Comment allez-vous garder mes informations privées?
Le questionnaire ne vous demandera pas pour toute information qui pourrait être lié à vous. Les transcriptions
des enregistrements ne contiendrons pas toutes les informations qui pourraient être lié à vous. Comme
mentionné précédemment, les enregistrements seront détruits 36 mois après la fin de l'étude. Tous les
renseignements obtenus dans cette étude est strictement confidentiel sauf si la divulgation est exigée par la loi.
L'IRB, les organismes de réglementation, ou Dr Ismael Muvingi peuvent examiner les dossiers de recherche.
Que devrais-je faire, si je ne veux pas participer, ou je veux quitter l'étude?
Vous avez le droit de quitter le groupe de discussion à tout moment ou refuser de participer. Si vous décidez de
quitter ou si vous décidez de ne pas participer, vous ne rencontrerez aucune pénalité ou perte de services que
vous avez le droit de recevoir. Si vous choisissez de vous retirer, toute information recueillie sur vous avant le
moment où vous quittez l'étude sera conservée dans les dossiers de recherche de 36 mois à compter de la
conclusion de l'étude et peut être utilisé comme une partie de la recherche.
Autres considérations:
Si les chercheurs trouvent quelque chose qui pourrait changer votre état d’esprit, vous serez informé de cette
information.
Le consentement volontaire des participants:
En continuant de participer à ce groupe de discussion, vous indiquez que
• cette étude vous a été explique
• vous avez lu ce document ou il vous a été lu
• vos questions au sujet de cette étude ont été repondues
• vous avez dit que vous pouvez demander aux chercheurs des questions relatives à l'étude dans l'avenir ou les
contacter en cas de blessures liées à la recherche
• vous avez dit que vous pouvez demander Institutional Review Board (IRB) membres des questions sur vos
droits d'étude
• vous avez droit à une copie de ce formulaire après qu'il a été lu pour vous
• vous acceptez volontairement de participer à l'étude intitulée pilotes sociologiques psychologiques des conflits
et des inhibiteurs de la résolution des conflits au sein de l'Kel Tamasheq (Touareg) des régions sahéliennes du
nord du Mali et du Niger
Cette lettre m’a été lue dans ma langue tamasheq natif et que j’ai compris parfaitement le contenu de ce
document et consent volontairement à y participer. Toutes mes questions concernant cette recherche ont été
répondues. Si j'ai des questions à l'avenir au sujet de cette étude, ils seront répondus par l'enquêteur
énumérés ci-dessus
366
de la démocratie
Niamey, Niger
30 Mars, 2014
Cher Dr Mahaman,
Ci-joint ma demande formelle pour une autorisation de recherche pour mener des recherches
qualitatives sur le terrain dans la région administrative d'Agadez une recherche psychologiques et
sociologiques des communautés nomades et transhumants touaregs des montagnes de l'Aïr.
Conformément aux instructions de l'article 4 du décret n ° 0113, en date du 24 Juin 2010, je fais cette
demande après avoir reçu l'approbation du protocole de recherche par mon université, l'Université
Nova Southeastern, École doctorale des Sciences Humaines et Sociales, Département analyse et la
résolution des conflits, Fort Lauderdale, Floride, États-Unis
Annexe n ° 1 est la traduction française de l'article 1.C (survol rapide), 1.D (Informations de
chercheur principal), et 2.C. Partie 1 (But) et partie 2 (Objectifs et Justification) de mon institution
d'accueil. Le comite de révision institutionnel / Institutional Review Board (IRB) acceptation pour
cette recherche. Les communautés touaregs d'intérêt de la recherche au Niger sont les
communautés Kel Air Confédération de Kel Aïr: Kel Fadey, Kel Ferwan, Kel Ewey, Kel Tagame,
Kel Gharous, Kel Tigir, Kel Ikazkhazan, Kel Igdalen, Kel Itesen, Kel Imzaureg, et Kel Dinnik de
Ouwellemdin clan (qui ne fait pas parti de Kel Air Confederation).
Mes dates de recherche commenceront sur approbation de votre bureau et se termineront le 30
Octobre 2014 au plus tard. Comme je suis affecté à la Mission consultative de l'ambassade des EtatsUnis qui soutient le gouverneur et le commandant de la Zone de la région d'Agadez, je suis restreint à
des périodes de voyage et disponibilités de recherche déterminés par le gouverneur de la région et le
commandant de la zone, Colonel Noma,. Tous les événements de la recherche seront singulièrement
approuvés, soit par le gouverneur de la région ou le commandant de zone pour assurer la sécurité des
chercheurs.
Je serai le seul chercheur et je vais utiliser un interprète nigérien que le gouverneur acceptera pour
m'aider. Ma lettre de consentement écrite en français et en tamasheq (transcrit de l'alphabet latin
utilisé) est jointe à cette demande.
L’annexe 2 est une traduction française de mon curriculum vitae détaillé avec des publications, mes
recherches mes expériences sur le terrain, et l’historique de mes études.
L’annexe 3 est une lettre de recommandation de la commission de ma thèse qui supervisera la qualité
scientifique de mes travaux de son siège aux États-Unis. Mon Président et directeur de recherche, Dr Ismael Muvingi, est titulaire de deux diplômes en droit de
l'Université de la Rhodésie, une maîtrise gouvernement et les Relations internationales de l'Université
Notre-Dame ; et maîtrise en études de la paix et d'un doctorat en analyse et résolution des conflits de
Notre Dame de George Mason Universite aussi.
1 | P a g e
Graduate School of Humanities and Social Sciences 3301 College Avenue • Fort Lauderdale, Florida 33314‐7796 (954) 262‐3000 • 800‐262‐7978 • Fax : (954) 262‐3968 Email : [email protected] • http://shss.nova.edu 367
Un Résumé biographique complet de mon Comité de thèse est inclus dans cette lettre de
recommandation. L’annexe 4 est une copie de mes relevés de notes et diplôme de maîtrise de l'Université Gonzaga,
Spokane, Washington, USA, et mes relevés de notes de mon cursus doctoral de Nova Southeastern
University de Floride aux États-Unis. L’annexe 5 est une photocopie de mon attestation de vaccinations et mes soins de santé.
L’annexe 6 est une copie officielle d’US Africa Commande m’affectant comme conseiller militaire au
Niger de Novembre 2013 à Octobre 2014. Cette affectation confirme que je suis un employé paye par
le gouvernement des Etats-Unis qui a accepter de supporter le gouvernement de la République du
Niger et en conséquences j’ai un support financier et matériel nécessaire pour réaliser les recherches
projetées
L’annexe 7, c'est une note support conseille de l'Etat Major, Direction des opérations, le
commandant de la Zone 2 dans la ville d'Agadez, mise en scène que je (avec mon équipe de
soutien consultatif) vivra dans les installations construites par les forces américaines et
canadiennes pour l’hébergement des conseillers militaires
L’annexe 8 est une photocopie en couleur de mon badge et de ma carte d’identité étudiant de
L’Université Nova Southeastern.
L’annexe 9 est une photocopie en couleur des 2 premières pages de mon passeport bleu
(Touristes) avec un visa d’entrée au Niger et une photocopie de mon passeport gris (Officiel) qui
répond aux normes des accords entre les Etats Unis et le Niger sur le statuts des forces militaires
présents au Niger et le personnel militaire américaine au Niger en support et conseille a l’armée du
Niger.
L’annexe 10 est le reçu de paiement pour le visa d’entrée au Niger de 92 Euro de L’ambassade du
Niger à Berlin Allemagne.
L’annexe 11 est ma lettre personnelle au directeur General des recherché scientifiques pour
honorer l’obligation de soumettre après chaque mission un rapport et tout enregistrement ou
filmage réaliser pour de la recherche scientifique. Aussi cette lettre va faire obliger a soumettre une
copie de ma thèse de dissertation au directeur des recherches scientifiques et le payement annuel
des taxes sur les champs de recherches
L’annexe 12 est une copie non traduite de ma complète du protocole du comite de suivi
institutionnel [No. 02241414-Exp] acceptée le 15 Mars 2014, par Dr David Thomas de, Nova
Southeastern University IRB Président a Fort Lauderdale Florida USA LE 14 Mars 2014
Sincèrement
PATRICK JAMES CHRISTIAN Le colonel, des forces spéciales Conseiller principal militaire américaine United States Africa Command Code du pays 227 + 9 711 3945 [email protected] Doctorat candidat conflit ethnique et culturelle, NSU‐GSHSS Département du conflit analyse et résolution US Cellular: (503) 989‐8402 [email protected] [email protected]
2 | P a g e
Graduate School of Humanities and Social Sciences 3301 College Avenue • Fort Lauderdale, Florida 33314‐7796 (954) 262‐3000 • 800‐262‐7978 • Fax : (954) 262‐3968 Email : [email protected] • http://shss.nova.edu 368
Appendix 3: The Tuareg Amenokalen Interviews, in text citation is as (Aradile, et al 2014), to doctoral
dissertation: Between Warrior and Helplessness in the Valley of Azawaɤ.
Group Interview with Tuareg Traditional Leaders (Amenokalen) at Ingall Prefect Guest House, 11 APRIL 2014, Ingall Commune, Administrative Region of Agadez. Aradile, Balho, Ag Sayadi Ahmed, Algabib Assalim, Balkhou Eridel, and Saed Ahmad, interview by Patrick J Christian. 2014. The Tuareg Amenokalen Interviews, Rural of Ingall, Niger Part I, II, & III.Translated by Hamidoun Agalih. Ingall, Administrative Region of Agadez: Unpublished Interviews, (April 11, 12, 13, 2014). Participants: Patrick Christian – PI Agalih Hamidoun – RA & Translator Ag Hamid Mohammed – Iferoune, Kel Faday Balho Aradile – Ingall, Kel Faday Ag Sayadi Ahmed, Kel Ewey Algabib Assalim – Kel Ahaggar Balkhou Eridel – Kel Fadey Said Ahmad – Kel Fadey Context: This interview occurred in the guest house of the Major and Préfet (Governor’s representative) of the Rural Commune of Ingall. The gatekeeper function was performed by the Amenokal of Kel Fadey and the Amenokal (Niger branch) of the Kel Ahaggar in Southern Algeria. Kel Fadey’s traditional lands consist of the area from the border of Algeria in the north to the town of Tahoua in the south; and from the border of Mali in the west to the town of Iferouane in the east. These borders are quite fluid as Kel Fadey is a nomadic tribe, but the presence of the Kel Ahaggar from south Algeria would necessarily be agreeable to the Kel Fadey. The Amenokalen were visiting Ingall as part of planning for the annual festival called “Cure Salé” or Cure of the Salt, from the salty Oasis that the commune of Ingall is centered on in the central Sahel transition zone of the Sahara Desert. During this planning meeting, the Préfet and Mayor asked 369
Appendix 3: The Tuareg Amenokalen Interviews, in text citation is as (Aradile, et al 2014). the Aemenokalen if they were interested in talking to the “American” about Tamashek culture and identity and they nominated the above individuals. Because of the large number of participants; and because of the habit of Tamashek in Essuf or “the bush” of talking over themselves and each other; we did not attempt to identify individual statements with individual participants. During the transcription process, we attempted to maintain the syntax and rhythm of the dialogue as much as possible, but the conversations were free flowing despite our structured introduction and statement of intent that was read to the group. Speakers would add to the thoughts of ongoing speakers in a sort of chaotic yet collegial manner. Much of the dialogue is either unintelligible to translate, or side talk that consisted of “push over, give me room”…”here, sit next to me” … “where were you coming from?”…and the like. Each time a new person would enter the group, half of them would turn their attention away from the subject at hand to exchange pleasantries and gossip that was often unintelligible. Also, Tamashek men in Essuf speak a form of Tamashek they call “Nigali” which is a form of guarded Tamashek that only older Tuareg in Essuf can understand and or speak. The interview session began with the reading of the informed consent letter in French and the interviewees’ acceptance to participate, followed by the PI’s explanation in Tamashek language of the nature of the research inquiry. A copy of that explanation is enclosed in both Tamashek and English. 370
Appendix 3: The Tuareg Amenokalen Interviews, in text citation is as (Aradile, et al 2014). The Tuareg Amenokalen Interviews, Rural of Ingall, Home of Mayor and Préfet, 11-13 April
2014:
Préfet guest house 11 April 2014
Investigator: Metulim (hello), souroufid, messimnak (please, what are your names)? This
was followed by the reading of the French letter of informed consent and the Tamashek
letter of explanation for the interview by the investigator as found in the appendices.
We are not able to write, but Nakou (I am) Ag Hamid Mohammed, Amenokal Kel Fadey,
wan (of/from) Iferouāne1
Nakou Balho Aradile wan Kel Fadey, Ingall
Nakou Ag Sayadi Ahmed wan Kel Ewey
Nakou Algabib Assalim, kel Ahaggar
Nakou Balkhou Eridel, Kel Fadey
Nakou Saed Ahmad, Kel Fadey
Ag Hamid: Tanimert (thank you) for this discussion about the problems that Tamashek
people have here in Azawaɤ. Our people are divided by war and violence. We are between
Arab and African and still we stand alone. Since we are the original people of the Sahara, all
countries need to help kel Tamashek to survive. We have some westerners come to us in
Azawaɤ and Azawad and say they want to help, but they don’t know what Tamashek people
think and what they feel.
Algabib: Tatreet id ashedad (sickness and disease) is with us and threatens our survival.
One of my girl’s feels ill, she is going to the clinic (in Ingall). That is why they called me to
this meeting. Most times, those in our touchetts are not able to travel or find medicine. If
my children are in tatreet id ashedad, it is like I am in timogoutar and it is me that went to
there.
Ag Sayadi: We have emutyen now, a lot of changes occurs in Tamashek peoples. Every
Tamashek has problems, but the feeling and the thoughts are the same. We have worries
about iyzerien (younger generation) … they want the motorcycle, the picture (smart)
phone, and to go and live in the town away from essuf. How will they know emarr’wan
(parents and grandparents) and eemeyen batu (oral – talk stories of the past)? When the
Hausa and Zarma towns take iyzerien what about assam’drn tas-aq-q (remembering and
relationships)?
1
Iferouāne is the cultural center of Azawaɤ, while Agadez is the economic center of life. Iferouāne is in the north‐
central part of the Aïr Mountains and hosts a key Tamashek cultural festival each year in February. 371
Appendix 1: The Tuareg Amenokalen Interviews, in text citation is as (Aradile, et al 2014). Balkhou: I have a lot of questions, but in Tamashek; I don’t know how to ask them in
French. The touchetts of the town, they bring new things and now they don’t want the
old. Look at what our host gives us to drink; is there someone here who has a strong
(enough) stomach who can drink this? (Referring to the canned soft drinks presented on
the table for the interviewees) …this is not Tamashek in essuf (traditional life)… all the
nomads who drinks milk (yoghurt and camels milk) has a good stomach but not to drink
this (carbonated beverages). (speaker cuts through murmuring) yes this is a small thing,
but what about the wells that are not here, or the trade that does not come? Years ago the
tourists visit us and trade with us, now no longer…the government cannot protect them or
us from al Qaeda.
Balkhou: There is a lot of persons … other touchetts who say that they stay with (live
with) the Tamashek; know the ways of the Tamashek, but they don’t know their life and
their thinking, they don’t know what they feel even though they can see us and hear us.
They act like they are part of us but they do their own ways that are not ours.
Balho: Yes that is right, even here in Ingall amongst the Kel Fadey, a lot of our kids doesn’t
even speak Tamashek, only Hausa and a little bit of French. How can you be Tamashek if
you don’t speak Tamashek? Tamashek is what keeps us as a touchett.
Saed: Tamashek people needs their independence, their freedom, this is our way (of life).
All of our stories and poem say we must be free by our own control… now we have Hausa
and Zarma, they sit in the governor and all the important places in Azawaɤ, where are the
Tamashek? Azawaɤ the home of the Tamashek touchett for longer than anyone knows…
if we are enjoying our freedom and life, don’t disturb us, and don’t provoke us.
----------------------- Interview break for prayers then dinner ----------------------
Préfet guest house 12 April 2014
Ag Hamid: The United Nations need to help but they don’t know, which way or where
they will start… from 1910 to today, it’s not the same like today… a lot of things
change…we are not able to even write our names in Tifinaɤ (Berber alphabet that predates
the introduction of Arab Bedouin or Europeans to North Africa)…. But we understand
each other still … no one else does. Amghar Tamashek tmidrrt fil amagar (an old man’s
life is about the war or struggle).
Ag Sayadi: There have been some good outsiders who lived with us … years ago a teacher
came to write a book about Kel Ewey, Tamashek in Niger…Iniyat Tamashek…about
Tamashek life now and years ago, the past. (The speaker may have been talking about Dr
372
Appendix 1: The Tuareg Amenokalen Interviews, in text citation is as (Aradile, et al 2014). Susan Rasmussen, who did her field studies with the Kel Ewey in the Aïr Mountains on
spirit possession ceremonies and medical anthropology (S. J. Rasmussen 1995)). Timidurrt
Tamashek ta tazarate Tizreyate…
Algabib: Not only amghar (old man), but iyzerien (younger generation) also is
responsible for the amagar Tamashek (the struggle to be Tamashek rather than amagar the
war). How can iyzerien still be imawalan when the animals all die? There is no wife for my
son because we have no animals from iban-aman. My family is alone in our touchett, and
tas’aɤ is quiet; no one to have eemeyen batu; assam’drn emarr’wan. Imedrananin (my
remembrance) fil emarr’wan is not for my son. He is awazegin (about what will happen)
diffa’rrwa. It’s Emutyen, emoud is prayer, but emutyen is big change that brings arkanaé
(pain, misery) to our touchett. With emutyen, we have no animals, no manna, no work,
no d’rann, in timogoutar.
Balkhou: That is right, no manna – there is not enough food for animals and they die as
we watch them because of manna id iban-aman (no food and drought). I say to my son,
son we need to move the animals to water, but he look at me strange and say there is no
water aba, how do we survive? Now my son is with the fighting and he is in Allah’s grace
but at least they feed him. If he should die in the fighting, how will we continue? We will be
in timogoutar.
Saed: With amaghr id iban-aman always comes tatreet (disease) twarna id tiwarnawen is
one sickness or many sickness…and when it leaves, we have lost our wives and children to
emutyen. My brother he went mad when his children died from hunger … he attacked the
government camp with only a stick and they killed him … we have found timogoutar, the
bad hardness that does not let us do anything to end it.
Balho: Sometimes the outsiders bring amagal for amghar … Amghar is the Tamashek word
for old man, and Amagal is the word for medicine… but sometimes twarna (sickness) is
too deep or in amed’drn (the thinking) of amghar id emarr’wan (old men and
grandparents) to help them… this is timogoutar from emutyen.
Ag Sayadi: All those questions you made are correct, you just looking for a way to tgroot
(understand) what Kel Tamashek is feeling and thinking… there is some ways of Tamashek
are are different from Fulani or Hausa. You have some questions about what Tamashek is
like inside our touchett. Tmidrrt Tamashek is fil imajaɤen id imawalan. We have amagar
now, but the war is caused by not enough food, drought, no animals, and those who would
keep us from being Tamashek. (In response to a question from investigator) He is asking
about Touchett (ethnic community) id Tomoost (identity) … tell him that tomoost is all
Tamashek. Kel Fadey and Kel Ewey are all part of the Tamashek touchett.
373
Appendix 1: The Tuareg Amenokalen Interviews, in text citation is as (Aradile, et al 2014). Algabib: Imawalan are Tamashek nomads, but Ekkanas and Imajaɤen are warriors … we
believe that Tamashek came from Berbers … some of us agree that Imajaɤen are coming
from Berber tribes of North Africa… but imawalan is part of being imajaɤen and we can’t
be imajaɤen if we lose our ability to remain as imawalan.
Balkou: Tamashek it’s only the language that makes us in the touchett (that ties us
together?) … even in the other countries, all of them have their language.
Ag Hamid: Tamashek word is old, like the Berbers who speak Tamazight. In the past,
Tamashek was written using Tifinaɤ. It is old, even as old as your name, Messahiya
(follower of the Messiah), it’s your name (Christian) in Tamashek… this is important
because Tamashek assam’drn fil diffa’rrwa (think about the future) with eemeyen batu (oral
stories of the past).
-------------------- Interview break for prayers then dinner ------------------------
Mayor’s guest house 13 April 2014
Ag Hamid: Tamashek comes from Amashek…in the past, Amashek was the leaders (of the
Tuareg) before the colonization (by the French)… Tamashek children in those days would
learn only their parent’s language; now our children learn the language of the African and
the French. The color of the imawalan and imajaɤen (nomad and warrior) is imešwaɤan
and sattafan (imaginary skin colors of red and green respectively) and their language is
Tamashek. Without Tamashek what color are we? What are we to the Africans and to the
Arabs?
Ag Sayadi: You are asking about what’s in our mind, here there is no one who knows that
for sure because of timogoutar. If my son leaves for the town and does not come back to
me; he does not learn Tamashek…he does not learn imawalan, and does not learn imajaɤen
from the Hausa or Zarma who give him a job. Maybe he wears a dress of the imedlan n
ikufar (lands of the whites) (western suits) and takes off his tagelmoust. For me this is
timogoutar because my touchett sees that my son is not imajaɤen, not even imɤad or
inhaden. In my family now we have arkanaé when we cannot give our children manna or
aman… Salamatou taala nakou tidgazak wan tiksada fil diffa’rrwa. Nakou timogoutar
(when my daughter cries from hunger and thirst I feel emotional pain and fear of
tomorrow. I am helpless).
Balho: The identity of Tamashek is in the tagelmoust what you can see and imajaɤen that
you cannot see unless there is amaghr … a Tamashek father is imajaɤen he must protect his
family and his touchett. It’tikhal is what makes us Tamashek and is for all the community
(Tamashek) don’t do something who can blame Tamashek; to be Tamashek is Ashok. This
374
Appendix 1: The Tuareg Amenokalen Interviews, in text citation is as (Aradile, et al 2014). is his allok if he fail [to protect, to save] he does not have ashok he is azook. To lose ashok
is to do tagadar (betray) he take off the tagelmoust… any Amashek who leaves amaghr,
that’s bad; he has Alghar his touchett has milkate (banish) id his family has tekrakit
(shame) … it’s like you shoot him.
Saed: Tomoost Tamashek is what Tamashek is, what he is taught. Nakou (I am) imajaɤen.
All this ekennass (fighting) in the north Azawad Mali and Azawaɤ Niger is because of those
who take our ekkalan (land) and bring arkanaé (pain-misery) to our touchett. Our
emarr’wan made amaghr (war) against those who come to Azawaɤ and take our touchetts
and leave us in iban-aman (with no water). Our sons die, our children have no food, our
animals are in iban-aman… leaves us in place of Timagatirte. Now we are nowhere in the
land of Azawaɤ. We are ibaradan (plural, abarade is singular) … this means a good
Tamashek man who never did any bad things to be in timogoutar.
Ag Sayadi: The Tamashek word for nomad is imawalan which is part of imajaɤen. When a
young man get 25 years…no 18, or 20, he should get his tagelmoust before he makes his
first journey… we will make a ceremony because wearing the tagelmoust – this is tangad means that he becomes a man. The ceremony is called Amangad, and they are still doing it,
the Tamashek in Essuf and in the city (Agadez and Niamey).
Balkou: Tamashek peoples are still having confusion between Amghar (singular) Imgharan
(plural) which means old man/men, Amagar which is war, and imajaɤen which is warriors, ----- Tangad is wearing the tagelmoust, Emangad is the person with the tagelmoust and
tagaste is the word for culture, but the other things are part of Tamashek tomoost.
Ag Sayadi: About Emutyen…all the nomads’ boys will not use the new technology, but
those who want to go to school, they can use all those computers, cell phones, IPads and so
on. All the young boys will not forget their culture where ever they are. If the kids born in
cities, they will learn only about cities; but if they are born in Essuf, they will learn the
culture in Essuf.
Balho: The differences are that everyone has their culture. To make tagelmoust is
something that can tell you who this guy is coming from. Also, the way that they ride the
camel; the way that they make (wrap) the tagelmoust show the differences between their
touchetts.
Saed: If I get married with the Ahaggar ladies, by children will only talk Ahaggar.2 No,
Tamahak is still Tamashek…Tamashek is the same everywhere. No this is confusion in the
2
The speaker is referring to the slight variation of Tamashek spoken in southern Algeria by the Kel Ahaggar of the Hoggar Mountains – Tamahak. 375
Appendix 3: The Tuareg Amenokalen Interviews, in text citation is as (Aradile, et al 2014). language, you are putting a lot of Arabic words into the talk, like Istikhal,
Alhouriya…Alher in man.
Ag Sayadi: Tifinaɤ is imagination of Tamashek; we didn’t (or don’t) teach it, Ani Gouran
brought Tifinaɤ down to the Tamashek…when? Maybe like 1000 years ago? Yeah, maybe a
while ago. Tifinaɤ is our writing language that we don’t use…how do we write Tamashek? If
we don’t use Tifinaɤ to write how can we teach Tamashek in school?
Algabib: They don’t teach Tamashek in schools, only French and Hausa and maybe Zarma.
They says that Tamashek people don’t need to write because they are imawalan. Yes,
Tamashek people always change places looking for a nice place for their animals, that’s why
the other ethnics are always saying that they don’t have a country, Tamashek are nomads
that is why they want to go everywhere, but it’s only because of their animals and what we
know from imajaɤen.
Ag Hamid: The freedom of Tamashek is the possibility to be together at the same place
and dispatche without doing any bad act and always live behind them and open door …
staying happy like before. There is allok and ashok in imawalan and imajaɤen and only
timogoutar when we have no ekkalan. Azawaɤ is ekkalan to Kel Tamashek the same as
Azawad is ekkalan to Kel Adŕaŕ. They fight for ekkalan because they are imajaɤen and
because they refuse to be in timogoutar.
376
Appendix 4 – Eemeyen Interview Data Transcript of Ibrahim Amawal, Niamey, Niger 21-31 May 2014, to
doctoral dissertation: Between Warrior and Helplessness in the Valley of Azawaɤ.
Eemeyen DATA Transcript Session//26 MAY 2014//Niamey//Administrative Region of Niamey
Participants:
Patrick Christian – PI
Agalih Hamidoun – RA & Translator
Ibrahim Amawal – Eemayen Poet and Story-teller from Maradi
Tambatan – Enhaden man of the Kel Gres
Context:
This segment of interviews captures a number of Eemayen, a type of Tuareg poem that serves
as an oral historying vehicle for the passage of chosen glories, chosen traumas, and identity
archetypes between generations of the Kel Tamashek. For all practical purposes, the Tamashek
language is an oral language as there is no single recognized form of Tifinagh in use by all
Tuareg.
Indeed, during several interviews, Tuareg Amenakolen attempted to show me how to write
certain Tamashek words in Tifinagh, and nearly all of them came up with different letter usage
to spell the same word, and a number used letters from differing versions of Tifinagh. This
means that the oral historying through the use of Eemayen (poems of Tuareg life) and
Tisseewhy (moral based stories of Tuareg life) is central to the preservation of Tamashek
identity and its expression into physical culture through generational inheritance. For the
Tamashek of the Essuf, these Eemayan and Tisseewhy represent the principal vehicle for the
preservation of collective conscousness and generational memory.
The first story teller is Ibrahim Amawal a member of the Imghad of the Kel Ferwan in and
around the Maradi province of northern Niger. Ibrahim was educated only informally through
the Eemayen and Tisseewhy stories that populate Tamashek life in the desert. He is said to
have a special way with the telling of the Tisseewhy and Eemayen, such that bad or unjust
Tamashek are afraid to hear his stories, that they may be indicted by them.
The second teller of stories or tisseewhy, is called Tambatan (one name only), of the Inhaden
class of artisans, who is a renowned Tisseewhy ‘speaker’ from Tchintabaraden, near Tahoua.
The third storyteller is Mohamed Rhissa, from Attawari Touchett. They care for animals and
practice prayer of Islam. The clans of the Attawari touchett are from between Tahoua to
Tchintabaraden and they are all originated from Azawagh, in northern Niger.
These transcriptions are from three digital MP3 recordings made May 21 st through May 31st
2014 in Niamey, Niger and stored with the Principal Researcher on a secure drive.
377
des histoires de la vie des gens tamashek vol 3.mp3
des histoires de la vie des gens tamashek vol 1.MP3
Dialogue translation of audio recorded interviews May 21-31st 2014
 T h e l e s s o ns o f t he T a ma s h ek - b y Ib ra hi m A m aw al
378
T h e l e s s o ns o f t he T a ma s h ek - b y Ib ra hi m A m aw al
N i l o G u er – Ji ma w a n i d mi d dl um
W e ar e u nde r t he s ky an d o n the e ar th
I d g a za n e M ed r a na n
W e ha ve a l o t o f d re am s
I d g a za n e M a n a i d t i w a r na w en
W e ar e di s tu rbe d b y the D ro ug ht a nd S i c k ne s s
ɤ T am as na 1 a nd to t he K e l A h ag ga r 2, I f o gh as 3 a nd Ibe l k o r a ya n 4
ɤ A c am e l w ho kn o w s w he re s h e i s g o i ng , t o T i g ui da 5 i n the no rt h
ɤ T he yo u ng T am as h e k w i th th e i r s w o rd an d l a nc e ; t he y s t an d t o
p ro te c t w h at the y a re
ɤ I ’m w al k i n g w he n I s aw a t o m b , w i th a dé m o n o n i t
ɤ S o m e o f t he T am as he k h ave a l o t o f an i m al s ;
ɤ S o m e o f t he T am as he k h ave w ha t t he y l e a r n i n Is l am ;
ɤ S o m e o f t he T am as he k h ad t he i r g uns to ge t w ha t t he y ne e d ;
ɤ S o m e o f t he T am as he k ho l d the c u l t ur e an d t he y ar e af rai d o f
A l gh ar ;
ɤ S o m e o f t he T am as he k a re s ti l l h e a ri ng o f t he i m z ad ’s s o ngs 6
1
Tamasna means north
Kel Ahaggar is the Tuareg confederation that is based in the Hoggar Mountains of southern Algeria
3
Ifogas is the name of the warrior noble caste of the Kel Adagh of the Adagh des Ifoghas Mountains in northern
Mali
4
Ibelkorayan are the very white skinned Tuareg who populate the region of Azawagh in northern Niger
5
Tiguida is in the Rural Commune of Ingall, and the site of the annual Cure Sale (cure of the salt); about 60
kilometers west of Agadez. There, a salt flat and oasis provide salt and medicinal cures for both animal and human
for longer than recorded memory
6
The Im’zad is a one string Tuareg musical instrument played with a bow to the accompaniment of spoken
Eemayen and Tisseewhy.
2
379
ɤ I f t he T a m as he k m e n ar e al w ays th i n ki ng o f th e i r yo un g
T am as he k l ad i e s , t he y w i l l al w ays b e t ry i ng to do th e be s t t he y
can
ɤ A l j a hal a te 7 i s t he f i rs t th i n g t ha t w e ha ve t o f i g ht be f o re
e ve r y thi ng e l s e
ɤ T hi s ye a r, I m a de a go o d t ri p w i t ho ut an y t i m e i n ti m o g o ut ar
ɤ I w e n t t o a s m a l l v i l l age w he r e I f o un d a gi r l w ho e v e r y o ne ne e ds
t o g e t ; I w as l uc k y , I w i n he r o v e r a nd th at m ade m e ve r y p o p ul ar
b e c a us e a l l t he yo un g T am as he k al w ays l i ke s to s e e a w i n ne r.
ɤ F ati m a, do n’ t w o r r y; I ’m he re t o do e ve ry th i n g y o u w a nt e ve n t o
g i v e m y l i f e be c aus e o f yo u
ɤ T o l o ve T a m as h e k , the re a re t w o t hi ngs th at m us t b e l e ar ne d –
t he l e s s o ns o f A sh o k an d T a ng al e n e .
ɤ E l am i s the s o f t s k i n o f F a ti m a ; h e r e l am i s l i ke a ri v e r , l i ke a
g ras s , l o o ks l i ke a m i l k ; I d o n ’t hav e w o r ds e n o u gh t o de s c ri be
m y F a ti m a
ɤ T ho s e f ro m M e c c a an d K o nni ; f ro m D a ka r o r I ng al l ; f r o m Li b ya
a nd Im a n an
ɤ T hr e e s o m e o n e s f ro m A z aw a gh w h o e v e r y y e a r t he y p as s i n the
r ai ny s e as o n a t T i g u i d a
ɤ E ve ry th i n g f r o m T i s s e e w h y I u nde rs ta nd
ɤ I ’m no t go i n g to v i s i t T a kl i t ; I w i l l v i s i t a l a d y w i t h t he l o n g h ai r
a nd th e w hi te c o l o r s k i n
ɤ Y o u ha ve t o l i s te n to the i m z ad t o s t o p al l the ba d t hi ngs
7
Aljahalate is ignorance of the world around the Tamashek; a Tuareg who never travels and learns, only stays with
the animals, not seeing another life; not knowing how to change onc’e life; an inability to adapt to change; and
illiteracy
380
ɤ I t ’s b e t te r to s e e w i th yo u r e ye s th an to he a r f r o m s o m e o ne
ɤ I ge t i n t o a f am i l y t ha t I d o n ’t kno w ; I o nl y kn o w m y gi rl f r i e n d , I
d o n ’ t w an t s o m e o ne w i l l s e e t ha t I b ro ke m y gi r l f ri e nd ’s l e g.
ɤ T am as he k ti l e ti bd ad f i l t i m o g o u ta r i d al j a hal a te
ɤ S ta nd an d p u s h to re s o l ve s o m e o f o ur ti m o g o u t ar
ɤ T am as he k l ad i e s w i l l ne ve r he ar th a t w e s ho t a nd w e r un
ɤ T am as he k w ar ri o rs w i l l d o e v e r yth i n g t o s av e t he l i ve s o f l a di e s
a nd c hi l dr e n
ɤ W e w i l l s h o w t o t he w o rl d w ho T am as he k i s
ɤ W e w i l l ge t o u r f r e e d o m w i t h o u r o l d guns an d k ni v e s a nd s t o ne s
o r a l l o f us w i l l di e
381
Appendix 5 – Eemeyen Interview Data Transcript of Tambatan, Niamey, Niger 21‐31 May 2014, to
Eemeyen DATA Transcript Session//26 MAY 2014//Niamey//Administrative Region of Niamey Participants: Patrick Christian – PI Agalih Hamidoun – RA & Translator Ibrahim Amawal – Eemayen Poet and Story‐teller from Maradi Tambatan – Enhaden man of the Kel Gres Context: This segment of interviews captures a number of Eemayen, a type of Tuareg poem that serves as an oral historying vehicle for the passage of chosen glories, chosen traumas, and identity archetypes between generations of the Kel Tamashek. For all practical purposes, the Tamashek language is an oral language as there is no single recognized form of Tifinagh in use by all Tuareg. Indeed, during several interviews, Tuareg Amenakolen attempted to show me how to write certain Tamashek words in Tifinagh, and nearly all of them came up with different letter usage to spell the same word, and a number used letters from differing versions of Tifinagh. This means that the oral historying through the use of Eemayen (poems of Tuareg life) and Tisseewhy (moral based stories of Tuareg life) is central to the preservation of Tamashek identity and its expression into physical culture through generational inheritance. For the Tamashek of the Essuf, these Eemayan and Tisseewhy represent the principal vehicle for the preservation of collective conscousness and generational memory. The first story teller is Ibrahim Amawal a member of the Imghad of the Kel Ferwan in and around the Maradi province of northern Niger. Ibrahim was educated only informally through the Eemayen and Tisseewhy stories that populate Tamashek life in the desert. He is said to have a special way with the telling of the Tisseewhy and Eemayen, such that bad or unjust Tamashek are afraid to hear his stories, that they may be indicted by them. The second teller of stories or tisseewhy, is called Tambatan (one name only), of the Inhaden class of artisans, who is a renowned Tisseewhy ‘speaker’ from Tchintabaraden, near Tahoua. The third storyteller is Mohamed Rhissa, from Attawari Touchett. They care for animals and practice prayer of Islam. The clans of the Attawari touchett are from between Tahoua to Tchintabaraden and they are all originated from Azawagh, in northern Niger. These transcriptions are from three digital MP3 recordings made May 21st through May 31st 2014 in Niamey, Niger and stored with the Principal Researcher on a secure drive. 382
Appendix 5 – Eemeyen Interview Data Transcript of Tambatan, Niamey, Niger 21‐31 May 2014 des histoires de la vie des gens tamashek vol 3.mp3
Dialogue translation of audio recorded interviews May 21‐31st 2014  Agass Imzad – by Tambatan  Tamashek in Essuf – by Tambatan 383
Appendix 5 – Eemeyen Interview Data Transcript of Tambatan, Niamey, Niger 21‐31 May 2014 Agass Imzad – by Tambatan ɤ Tamashek without imawalan is in timogoutar ɤ Agass imzad is both a cry of alarm and a message of hope ɤ It is a cry of alarm because our anxiety is high that each year that is ending will see the holding of tradition becoming less numerous month by month ɤ It is a message of hope that speaks to the desire for (iyzerien) a younger generation to take the baton to (agass) save/preserve/protect the imzad ɤ It is also the expression of a willingness that this desire materializes in the desert life of Tamashek that was born one day of a spark; and over the centuries has patiently built the magnificent edifice and made music and majesty the tagaste wan imzad id tamoust wan Tamashek ɤ A gorgeous but fragile construction in a modern world that is both more open and more aggressive is a condition which requires us to dedicate a thorough reflection. ɤ The imzad is to Tamashek is what the soul is to elam ( c o r p u s ) : A g a s s i m z a d . 1 1
Photo provided by Ibrahim Amawal; shows two women playing or tuning their imzad musical instruments, a central element of Tuareg nomadic life used to transmit historical oral narrative and express cultural identity. 384
Appendix 5 – Eemeyen Interview Data Transcript of Tambatan, Niamey, Niger 21‐31 May 2014 Tamashek in Essuf – by Tambatan ɤ Tamashek, you are in this world but there is no one who loves you ɤ Stop, stop doing bad living … please all of you stand up and put your hands together and go as leaders of families to fix your life now and differ’awa (in the future ɤ It is not a good idea to live apart; we are meant to live together ɤ S t o p , s t a y t o g e t h e r t o b u i l d a g o o d T a m a s h e k t ou c h e t t ɤ Oh Kel Tamashek, what is wrong between all of our touchetts? ɤ Be Tamashek of honor and raise up; keep your selves as your imawalan (parents) ɤ All the world is watching you and listening to you; the other ethnics are watching you closely ɤ Alwak (time) wi’ewad (not ‘available), we have to face all the Emutyen of the new life ɤ I a m u n d e r a b i g t r e e w i t h c l e a n ( s a b l e ) b e s i d e a s m a l l r iv e r and Assam’drn (thinking, remembering) about what Tamashek will be in this new world ɤ Tamashek tilla ihinata (compassion) 385
Appendix 5 – Eemeyen Interview Data Transcript of Tambatan, Niamey, Niger 21‐31 May 2014 ɤ Tamashek, we need to learn a lot about the new changes, the new world ɤ Wir’tollee ashok id allok means that there is no more ashok and allok with the new generation ɤ Wir'tollee fil It’tikhal id Walagan says that the difference between It’tikhal and group honor is shown by the fact that the new generation (Iyzerien) doesn’t care about emarr’wan (older generation of parents and grandparents) in Essuf ( t r a d i t i o n a l w a y s o f T a m a s h e k n o m a d i c l i v i n g ) . 2 ɤ Tamashek must have Ashok; they must do the best, try to serve the community, do good things for other Tamashek, respect emarr’wan (the old people). Tamashek must not lose his Allok and be good with all. ɤ It’tikhal is what makes us Tamashek and is for all the community (Tamashek) don’t do something who can blame Tamashek; to be Tamashek is Ashok. 2
Author offered this photo of a “refrigerator in the Essuf” as evidence of the applicability of the old ways versus the new. The photo appears to be an animal hide that has been scrapped and cured and functions as a carrying pouch for liquids or food solids (meats or vegetables). 386
Appendix 6 – Eemeyen Interview Data Transcript of Mohamed Rhissa, Niamey, Niger 21-31 May 2014, to
Eemeyen DATA Transcript Session//26 MAY 2014//Niamey//Administrative Region of Niamey
Participants:
Ibrahim Amawal – Eemayen Poet and Story-teller from Maradi
Tambatan – Enhaden man of the Kel Gres
Context:
This segment of interviews captures a number of Eemayen, a type of Tuareg poem that serves
as an oral historying vehicle for the passage of chosen glories, chosen traumas, and identity
archetypes between generations of the Kel Tamashek. For all practical purposes, the Tamashek
language is an oral language as there is no single recognized form of Tifinagh in use by all
Tuareg.
Indeed, during several interviews, Tuareg Amenakolen attempted to show me how to write
certain Tamashek words in Tifinagh, and nearly all of them came up with different letter usage
to spell the same word, and a number used letters from differing versions of Tifinagh. This
means that the oral historying through the use of Eemayen (poems of Tuareg life) and
Tisseewhy (moral based stories of Tuareg life) is central to the preservation of Tamashek
identity and its expression into physical culture through generational inheritance. For the
Tamashek of the Essuf, these Eemayan and Tisseewhy represent the principal vehicle for the
preservation of collective conscousness and generational memory.
The first story teller is Ibrahim Amawal a member of the Imghad of the Kel Ferwan in and
around the Maradi province of northern Niger. Ibrahim was educated only informally through
the Eemayen and Tisseewhy stories that populate Tamashek life in the desert. He is said to
have a special way with the telling of the Tisseewhy and Eemayen, such that bad or unjust
Tamashek are afraid to hear his stories, that they may be indicted by them.
The second teller of stories or tisseewhy, is called Tambatan (one name only), of the Inhaden
class of artisans, who is a renowned Tisseewhy ‘speaker’ from Tchintabaraden, near Tahoua.
The third storyteller is Mohamed Rhissa, from Attawari Touchett. They care for animals and
practice prayer of Islam. The clans of the Attawari touchett are from between Tahoua to
Tchintabaraden and they are all originated from Azawagh, in northern Niger.
These transcriptions are from three digital MP3 recordings made May 21 st through May 31st
2014 in Niamey, Niger and stored with the Principal Researcher on a secure drive.
387
Dialogue translation of audio recorded interviews May 21-31st 2014
T a m a s he k I s e e y o u – by M o h am e d R hi s s a
ɤ T a m a s he k, I a l w a y s s e e y o u
ɤ O u r s o uv e ni r s ( r e m e mbr a n ces ) a r e i n my h ea d a n d i n my
h e a r t. I to l d y o u t h a t I ’m h er e no w a n d a l w a y s f o r y o u
ɤ I h a v e y o u a s a r e m i n d er o f t mi du r r t ( l i f e ) T a ma s h e k
ɤ T a m a s he k y o u a r e v er y n i c e ; I w i l l w a k e a nd s ta n d to l e t t h e
w o r l d kno w a bo ut y o u
ɤ E v e n w he n (o r i f ) I a m f a r f r o m y o u , I w i l l k ee p y o u i n my
h e a d a nd i n n ’i ma n ( my s o ul ) ca s e ( v a l i s e ). I w i l l m a ke a n
e f f o r t to no t b e m o un a f i q (tr a i to r ).
ɤ I a l w a y s r em e m be r m y c a m el mi l k . I w i l l a l w a y s do
e v er y t hi n g to no t b e a hy po cr i te w i t h y o u ( T a ma s h e k )
ɤ I ’ m f a r f r o m y o u; b u t I’ m s o mew he r e i n t he w o r l d , b u t I
n e v er f o r g e t y o u
ɤ I f I p r ef er Per e N o el , i f I g o to t he c h ur c h na ko u ( I a m )
m o un a f i q (tr a i to r ) tr a hi s ( be tr a y ) T a m a s he k I a m i n f i d el
388
ɤ I a m i n t h e p i r o g u e ( ca no e ) i n t he b i g r i v e r t ha t i s t e a c hi n g
m e t hi ng s co ntr a i r e f i l ta g a s te i d t a mo us t T a ma s he k
ɤ : a c ha k
/ a l g h a r . a l j a h a l a te / ma s n a t. ta na f l i t / ta ma g h a t i r t. ma n na /a ka s s
a ,a mo s s a n/ a l j a h i l . a k a n a s s / a l k her .
389
Appendix 7 – Interview Data Transcript of Mohamad Ahmed Yahiya, Abdul Rachman Muhammad, and Wisslemane
Rhansarata, Niame, Niger 17 May 2014, to doctoral dissertation: Between Warrior and Helplessness in the Valley of
Azawaɤ.
DATA Transcript Session//17 MAY 2014//Niamey//Home of Ag Ali//
Participants:
M = Mohamad Ahmed Yahiya – Secondary School Teacher Dar es Salam
A = Abdul Rachman Muhammad – Journalist Private Radio and TV Tambara
W = Wisslemane Rhansarata – Secondary School Teacher Dar es Salam
Context:
This interview occurred in the home of my translator and research assistant, Mr Agalih Hamidoun. Mr.
Hamidoun is also employed by the United States Embassy in Niger as a cultural advisor and translator.
When my research was approved, I was offered the assistance of Mr. Hamidoun to ensure both accuracy
in translation and safety from a security standpoint; Mr Hamidoun had been vetted by the Embassy’s
Regional Security Office for ties to extremist organizations that might be seeking the abduction of US
government personnel operating in the Sahel by AQIM, Ansar el-Din, MUJAO, and others. Through the
office of the Niger Prime Minister, we arranged for several Tuareg teachers and professionals to meet
with us for the purpose of discussing Tamashek identity (tamoust) and Tamashek culture (tagaste). Mr
Mohamad Yahiya is a light skin Tuareg man in his mid-60’s, from the Daksahak clan of northern Mali and
northern Niger. The Daksahak clan speak Tamashek and a variation indigenous to their own clan called
Tadaksahak. The name of their variation takes their clan ethnic name and feminizes it with a [Ta] to form
Ta-Daksahak, in the same way that Amashek feminizes their ethnic name into the name of their
language of Tamashek. Mr. Yahiya is a teacher who spent part of his career teaching in Dar es Salam,
Tanzania. Mr Abdul Rachman Muhammad is dark skin man in his early 40’s and a member of the
Inhaden class (craftsman). I
was unable to elicit the name
of the Kel to which his family
originally belonged. He is a
respected journalist for
private TV and Radio in
Niamey. Mr. Wisslemane
Rhansarata is a light skin
man in his mid-40’s who
reports himself to be a
member of the Imaj’aghen
class (warrior), but again, no
specified kel. He also is a
teacher, employed most
recently in the Dar es Salam
public school system.
390
Dialogue translation of audio recorded group interview:
RA - What will be Tamashek peoples when they don’t have any leaders?
PI – this is my second interview with Tamashek leaders and educators… obtain from audio recordings…
PI – The first interview was a lot of people from Kel Fadey and Kel Ahaggar and Kel …. About 15
people…..
M – 1005 minutes: Tuareg are divided into East and West at the middle there is another Tuareg that
they call Egragrai Iyar Dinek Ataran from Tilaberry to Timbuktu their language is the same…. Air
mountains Tamashek there history is to fight and they are good to takig care of camels… all the camels
from their area are in Timbuktu they are selling them there in Timbuktu … they have their inhaden
inhaden are one of the important groups of the Tamashek everything made is from inhaden.. There is
nobody that can do bad things for inhaden…. Tamashek are just besides Buddhists … the peoples who
are taking care of the security are imaj’aghen (warriors) the people who take care of the animals are
imghad and other part of the peoples are Muslims, they are not warriors, they only read the Koran and
pray…. There problems biggest problems are that they live in the old ways of thinking the new life is
difficult for them because they don’t know any of the new ways of life with computers, and so on…. The
new life is good cars, good houses, if you live near Niamey you go to to…… you want to have a good car,
there is no good ways to go back to the village… all the good ways stop there is no development in the
villages…. The second big problem there is no good health or clinics in the villages all of them run to the
big city to get medical help… they spend all their money without getting any medicine…. You sell your
camel and come to Niamey and not get good results…. Tamashek people say that “aman Iman’ water is
life. There is no any help from anyone all the peoples are sick because of bad water … there is no
filtered clean water … all the water in the rainy season is mixed with animal droppings and dirt and all
the Tamashek young go to school just to be a teacher because they want to get back home open a small
school for their brothers sisters to stay with their families and not have to stay in the big cities…. There is
no studies Tamashek people want to stay in the bush (rural semi nomadic ways)… they don’t want to
change their life… In their blood (Ashni/Aznie in mali / niger) Tamashek only want to stay in the bush
(Assuf – bush). The three big problems of the Tamashek is water, health, and no good education…
PI – 21:39 – 25:15
RA – What can Tamashek people do to alleviate these problems?
A – What we hear about the story of peoples, what we think and what we want to do te first time
Tamashek peoples they need their lives they need to be Tamashek they don’t need anything from the
big cities… they only taking care of their animals… if they want something from the city they will bring
the animal to the city to sell and buy tea, sugar or what they need…. They don’t need anything form the
city.. They don’t have big (Timoghrtar – aspirations) in the past … that is why the Tamashek did not want
to come to the cities in the past …. They already study Koran and Islam only at the past they have a lot of
animals, they don’t have anything to do in the cities ….Tamashek people are not very numerous in the
past … the life changes however, and Tamashek must change too… in the past they refused to put their
children in the school… they refused to let their children get a lot of experiences … they only kept their
children close to camp to learn about the animals and Tamashek culture Tamashek is very big there is
Tamashek in Niger, Libya, Sudan, Mali, Morocco, Algeria Tunisia all of those people have some points
together similar…. Today the animals is taking care of those peoples …. But there is no more animals so
the life must be changed…. (Tamaghatirte – helplessness) is pushing the Tamashek to stand up to wake
up to change everything the life is not what we think in the past you have to go somewhere and learn a
lot and came to teach the people that you left behind. Timoughoutar – helplessness plural) … there is
391
no one who counts the Tamashek…. They don’t have enough power to resolve all the Timoughoutar that
they have …. All the Tuareg in the worlds have the same timoughoutar, but the Tamashek peoples didn’t
know their sickness there is no one who wants to get medicine for that sickness… they will see a young
Tamashek at the school, when he get only one certificate, he say enough, and his family say okay… and
then the young Tamashek go to find work but with only one certificate… but other students stay in
school to get more education…. The young Tamashek did not get enough education to help the other
Tamashek but the people did not know about that problem and even now the Tamashek families do not
want to put their children in the school… you will send your son in to the school, but you don’t take care
of him because you don’t know what the education is going to do for you (Tamashek family)… If you get
a knife, and cut in the mountain, it’s better than if you get a knife and cut in the water… (The former
lasts, the latter disappears)….
PI & RA summarization: 35:08 – 36:36: PI Question –
RA: when you interview in Ingall, we asked all the leaders “are you guys the same or different: they say
all are the same, but later all are different, each has own culture, village, area, etc….?
A – The Amenokal who says we are not the same, it’s true, but it not a big difference…. If all the Tuareg
touchets meets together they will all talk about only one ‘touchett’ or somethings they share in common
… not their differences… making differences come out in meeting can violate (Irroshen – large word of
relationships that encompasses trust, respect, belonging, etc … irroshen describes ‘good’ Tas’aq-q). …
Kel Tamashek are traveling in the dark, they are in the dark, wrong way…. Why there is no one who
going to get medicine (Amagal – medicine, fix for mental, physical, social health) for that? It’s because
everyone has his village, his culture, wants to stay in his village with this culture, there is no one who can
put all the ideas together and work on them … (to bring consensus and group collective action).
PI: Question “we know that Tamashek are intelligent….but intelligence is ability to adapt… but you say
that Tamashek have not adapted…. Is there some other reason other than intelligence that is preventing
the Tamashek from adapting?
M – The people you see in Ingall, they are together… that is true, the Tamashek people have one word
that all of them use and that is It’tikhal, and that means taking care of the Tamashek community to
make sure everyone survives or not left behind…it also means forbearance, self-sacrifice, putting the
community and family before the self, service to the Tamashek community especially if in a leadership
position…
RA: Tamashek people when they decide to do something they will do it…. But the life now it’s not easy
for them why?
A – The first point Tamashek peoples know that they are intelligent… Tamashek knows they are
intelligent, they are not studying, they don’t have big development, but if they decide to they can
change. They don’t have enough power or economic to do the change… in the past they have a lot of
animals, but now life changes… the life today is hard for them. Because the life is not animals now, it’s
changed, the problems are not the same the ways are different. In the past, we don’t need to pay the
bills, we don’t need chairs, cars, big buildings, but now we have to decide. We have to decide to get
Amagal medicine we have to put our hands together to make Tamashek life stronger… we have to help
each other with ideas, with economic with everything.. if you learn something you have to share it with
others…
M – It’tikhal, all the Tamashek needs to not forget It’tikhal, if you don’t have It’tikhal, you put yourself in
(Atigeeza eeyet – put yourself in problems) eeyet and that is not good for your culture….
392
PI & RA: A Tuareg man can drive from Tripoli at night at 70 K an hour with no maps, no lights, and no
guide… idea is that to survive in the desert takes a special intelligence … uses the Inuit example ….. to
49:07
A – It it raining, if its dark, dust, they don’t care, there is something in Tamashek language called
Anamood – (Anamood is a Tamashek indigenous navigation system that uses stars, geography, geology,
to know places locations for travel) the old Tamashek knows a lot of things that there children don’t
always know…
Break for dinner ……………………………..
PI & RA Resume discussion interviews … beginning with a synopsis of previous interview sessions …
reminded the participants that the political, social, and military interests are well covered, that the
western interventionists do not understand the deeper aspects of the Tamashek identity (Tamoost) and
culture (Tagamast)…. Looking to understand what are Tamashek Heroes, dreams, what elements in
Tamashek are most sacred?
W – The two most sacred points of Tamashek identity is It’tikhal and Ashaak (personal right path of
conduct and feeling towards others and own responsibility). Everyone who has these two points are
considered to be good Tamashek… we have a lot of Tamashek divided in Ima’jaghen, imaghad, inaden,
iklan, these two points of It’tikhal and Ashak are from Islam…
M – If now you go to the museum, you will see a lot of creations made by Inaden. All of these
Touchettin contribute to be a good Tamashek… everyone has his contribution. Inaden
create….Imajaghen they are fighting….iklan they are working taking care of the household…. Imghad
they are taking care of the animals… inicilaman they are praying and teaching the word of Allah… all
these groups together are Tamashek…
W – 09:19, talking about Ashak…. Personal code of honor that emphasizes self-sacrifice, abstinence, and
service to the community over self… these two points of Tamashek code are needed….. This is the
difference between Tuareg and the other cultural groups that Tamashek live with ….
M – All the Tamashek even you, have seven years only, you are responsible you know where you are
who you are the solidarity…
PI & RA: introduced the concept of Jewish Menchkite in order to compare and contrast with Tamashek
values…. This led to the introduction of boundaries between Tamashek people…being independent and
dependencies …..
W – All the Tamashek they are together, but everyone knows where he is where he should stop and
where he can go…. If there are many many ima’jaghen, inaden, Kell Assouck, iklan, but all of these
groups know where to stop where they can go and that everyone knows that they cannot survive
without the others… the touchetts all know that they can’t survive without the others… there is no one
who can say he is the best.. Kel assuk they are taking care of the judgment, inaden are taking care of
make swords, the materials of the war. Iklan are taking care of the animals and the work
M – Tamashek society are divided in a lot of clans tribes, and everyone has their job and everyone
knows that they are there for Tamashek unity…
W – Amenokal with his group, Muslims taking care of judgments, Imghad taking care of animals, Inaden
taking care of making things, Ifoghas will not be strongest touchett … we cannot say that Ifoghas are the
strongest touchett in Tamashek every group needs help from the others…
393
PI: … every group has their borders and roles that are political, social, religious, but every group has
their ideas of It’tikhal? And they all have the same dreams of what is a hero?
W – the hero in the war the hero is the person who in the war in the group of the Amenokal is the best
person who leads; the hero for the inaden is the one who makes the weapons, and the hero for the
Imghad takes care of the animals….
PI: … do all touchetts share the same values? PI continues to get informants to define boundaries,
individual agency, group independence…. Seeing if boundaries equate to independence of touchett and
relationship to Tamashek organization
M – Tamashek would never finish …. All of them will die because they are everywhere … for example,
Kel Ansar are in Mali, Niger, Libya, Saudi Arabia, traveling preachers of Islamic faith; The nomadism they
start with it in the nomad areas, but the Kel Ansar continue to travel nomadically with the message of
Allah.
PI & RA discussing Eemayen (poetic) stories and their importance to understanding Tamashek identity….
The participants responded that they have many such stories and all the Eemayen are about love and ar
with a special meaning for each….
A – There is a lot of ways to develop our country, but It’tikhal and Ashkal are important because many
people are on the wrong path….
Break….. PI and RA on one-on-one with M
M – There are about 5M of people of Tamashek taking care of the animals in the north, but the southern
peoples do not care about the Tamashek… but the Tamashek are paying many taxes for the people of
the south… but they don’t care about that…. North Azawad of Mali is the biggest resource for the
south… someone leaves Bamako and leave his family in the big houses someone comes from the north
living his family in a small tent they are not the same… the life is not the same…
PI: talking about the special situation in Mali with the UN authority that is different…
M – The Tamashek do not have the best understanding of the situation in Mali with respect to the UN
and other countries…. There is militia from Bamako who came to a village Edelemen they broke all the
shops, they stole everything and burned the rest… someone informed MNLA and the MNLA called the
UN and the UN called Bamako and ordered them to stop and they did….
M – They have the proof in Timbuktu that early Tamashek were Jewish, then they were Christian…. If
they have a relationship with the Gulf Countries…. Bamako warns away anyone from working with the
Tuareg… Tamashek are from Berber peoples but the Islamic religion changed the Tamashek peoples… if
you watch the saddles and pillows for the camels, you will see that the marks of Jesus and Christians are
on them… all the designs are the mark of Christianity… many of the writings in Timbuktu tell of the
Jewish history of Tamashek…. all the inaden come from Jewish lineage… there are a lot of Arab that try
to keep the white Tamashek as Arab… and the Black Tamashek ……..we have one Tamashek student in
the university of Niamey who is doing his research about Tamashek and another one in Say University
who is doing his research about Tamashek. There are a lot of writers writing about Tamashek but not
about their feelings or ideas… There are some black Tamashek who try to become with like the black
people of Zerma, Hausa, etc. The white Tamashek still want to stay Tamashek. Tamashek people why
they don’t want to try to learn (their izerien) what they will be in the future? There is a lot of Iklan
whose leaders are encouraging them to go or register with the Zerma, Hausa, or Mande black African
people and not with Tamashek... We have some of Tamashek they call them Daksahak; but they have
their own language, but they speak Tamashek… Their history there is a lot of ethnics in Morocco they
394
have a relation with that Touchet, the Daksahak. There are a lot in Menaka... They have a lot of animals,
the big village of Daksahak is talatete. There are some people who say that the Daksahak have their
origin in Israel… there are some of them in Ingall. There are a lot of pictures of tuareg, but no details..
395
Appendix 8 – Interview Data Transcript of Tisseewhy (Alkhissate wan Razzia) by
Abdurrahman Muhammad, Niamey, Niger 12 May 2014
Tisseewhy DATA Transcript Session//12 MAY 2014//Niamey//Administrative Region of Niamey Home of
Abdulrachman Muhammad
Participants:
Agali Hamidoun – RA & Translator
Abdulrachman Muhammad, Tuareg Radio and TV Journalist
Context:
I met Abdulrachman Muhammad at his store off of
Maliberro Road in the northern part of Niamey in May
of 2014. There, he provide copying services for paper
copies, audio and visual copying and providing other
mildly technical services to the professional class of
workers in the capital. Abdulrachman is a darker
skinned Tuareg, tall, with strong features. His shop was
a 10’x12’ storefront with a door and one window,
linoleum tile over cement, and that housed a desk and
several tables with copying and audio/visual
equipment, fairly well dated, but still relevant for
Niger/Mali society. During his interviews,
Abdulrachman presented as an eloquent speaker,
reserved but elegant use of hands and expressions to
convey meaning and emotional intent of the stories.
The interviews consisted of a number of stories from
Tamashek life, with added commentary from
Abdulrachman that reflected contemporary thinking of
the Tuareg condition by those social and political
leaders struggling over adaptation of a nomadic people
to the changes of modernity.
396
Appendix 8 – Interview Data Transcript of Tisseewhy (Alkhissate wan Razzia) by Abdurrahman
Muhammad, Niamey, Niger 12 May 2014
Alkhissate wan Razzia
The Emoulougane are a people who used to live near the Tamashek, but who are no longer around. The
Emoulougane liked to practice the Razzia which is an old thing known as raiding another tribe for things
they need and also for gaining honor of courage and skill in riding and fighting.
This is an Alkhissate story of Razzia that should be heard by young Tamashek people to let them know
about what the Tamashek did in the past. The Emoulougane people practiced Razzia, a form of raiding
where men from a village would come to another village and use power to get what they wanted; this is
called tarkabte in Tamashek; the men doing Razzia are riding fast horses, and they would come and take
all the animals and leave the villagers without anything.
One day, they came just near a small Tamashek village and some of them make a big noise to inform the
village that they are coming. They are getting ready to get into the village to kill and get everything they
want. All the people run away from the village and only one of them, a man whose name was Attaher
Ibrahim, said no. I will not run, I should go to fight with the raiding group. Attaher got all his war
material, such as his Takola, sword, allough (French lance), and aghar (armor covering).
All the village think that it will be finished and Attaher will be killed by the raiders. He make a big noise
called a taghirit, and he asked the group if there is any brave man. Attaher said that I need him to come
down from his horse and fight with me. All of the raiders came down to fight with Attaher, who made
another big taghirit and told them “you raiders are not good fighters because I am alone; all of you want
to fight with me.
The raiders, shamed, told Attaher to choose one of them to fight. Attaher chose the one who was doing
the talking. He cut all of his hands, but Ibrahim continued to fight even with injuries. The raider that he
was fighting against, said to everyone, ‘Ibrahim, I give you the truce because you are fighting even
without hands, but you still fighting not giving up”.
The raider took Attaher on his horse and they told Attaher and his villagers, come with us, we will never
fight with you.
397
Appendix 9 – Interview Data Transcript of Tisseewhy (Tilk’awi Tamashek fil Essuf) by
Participants:
Context:
398
Appendix 9 – Interview Data Transcript of Tisseewhy (Tilk’awi Tamashek fil Essuf) by Abdurrahman
Dialogue translation of audio recorded interview of Abdurrahman Muhammad, 21 May 2014:
Tilk’awi Tamashek fil Essuf (Muhammad 2014) A Nomadic Tamashek Family
A Tamashek man lived with all his tilk’awi (family) and kinsmen.
All of them are nomads.
Where they are, there is nothing for their animals; ((Iban Aman)) ((Iban Soudare))
He ask all of the Tamashek to come and decide to move and look for another place for the animals and
for them.
If anyone thinks that this place is bad, then they would have to move.
Some of the other Tamashek families do not agree, and the Tamashek man decides to go alone with his
family because, they refuse to go with him.
He prepared his leaving, then he took his wife and his son and began his journey to a new place.
He and his family travelled far and eventually found a good place, where there were mountains and
some fresh green places for the animals to graze.
He built a small ahakeytt (home) for his wife and his son who was at that time, six years old.
He goes behind the animals for all the day; after the day; the night comes and the Tamashek man stayed
to protect the animals.
The place that he had built his house and where his wife and son were living happened to also be a place
where lions hunted; a camp for lions.
The lion attacked his family and killed the Tamashek man’s wife.
When the Tamashek man returned to his newly built home, he felt that there was something wrong,
that something bad had happened.
He was looking for his wife but he could only find his son hiding between two big rocks.
The Tamashek man spent all the night thinking about what he was going to do.
Early in the morning, he crept up behind the lion that had attacked his family and killed his wife and fell
on the lion, killing him.
The Tamashek man cried and said, any animal or person who harms my wife or child; I know that I will
do the same to him that was done to me.
399
Appendix 10 – Interview Data Transcript of Tisseewhy (Tamashek id Emutyen) by
Participants:
Context:
400
Appendix 10 – Interview Data Transcript of Tisseewhy (Tamashek id Emutyen) by Abdurrahman
Tamashek id Emutyen (change)
Tamashek people always change their places where they live; they are always looking for a nice place to
be with their animals. That is why the other ethnics are always saying that the Tamashek doesn’t have a
country.
Tamashek are nomads that is why they want to go everywhere; but I think that it’s only becaue of our
animals.
We have a word called Ashok; it means about honor, trust, good ways of living as a Tamashek that keeps
you in good with other Tamashek.
The opposite of Ashok is Alghar, bad honor, no honor and Alghar makes you lose your place in your
Touchett.
The Tamashek idea of Tamaghatirte, its something one can pass, something with a solution…
Tanaflit is a nice life with everything that is needed to be safe and healthy…
Aflanist is a word for happiness, being happy.
Tamashek will survive in the future; I was afraid, but it’s okay at the first time of rebellion for us Tuareg
to make sensible decisions for our future. I talked on the radio to ask people to keep their self-calm; to
stop doing bad things and show them an example because they try to quite their culture and go into
refuge from the government with the Zarma or Hausa people.
They realize that people are wearing their culture, their clothes to sing or to show to the Europe or
America the culture of the Nigerien. They live where they are, who they are to try to mixed with the
others, but it’s not possible the set and think, why are we living what we are or who we are, but there’s
some peoples who want to be what we are. Now it’s better, you will see a Tamashek in the airplane or in
a big conference wearing his Tamashek clothes and Tagelmoust.
401
Appendix 11 – Interview Data Transcript of Tisseewhy (Tilk’awi Tamashek Zizirritt ) by
Participants:
Context:
402
Appendix 11 – Interview Data Transcript of Tisseewhy (Tilk’awi Tamashek Zizirritt ) by Abdurrahman
Dialogue translation of audio recorded interview of Abdurrahman Muhammad, 21 May 2014:
Tilk’awi Tamashek Zizirritt (Broken Families)
This is a story about a Tamashek family, a story of a young boy who went to live with his uncle a younger
brother of his father, at the behest of his father who could not care for the boy. His uncle took in his
brother’s son and took care of his nephew as if he were his own son.
The uncle paid for the boy’s education, gave him a home and all that he needed to live. The uncle took
care of him until he finished his studies and then the nephew gets a job; he gets a promotion. The boy
get money from his job and from his promotion. When the boy gets a vacation, he goes to his family’s
village and goes to see his father. His uncle gets angry, very angry.
The boy’s uncle says that it’s not the boy’s fault, it is his father’s fault because he is the one who is
supposed to tell the boy that I as his uncle am his first father because I do everything for him. The act of
the boy choosing his father over his caretaker uncle divided the family.
Neither side was talking to the other side because of the bad feelings on both sides. The boy’s real
father, the older brother, subsequently had a naming ceremony (like baptism) for a new child that he
and his wife bore. The people of the older brother’s village asked him why his younger brother didn’t
come to the naming ceremony, one of the most important events in the family. The older brother tried
to hide the truth, but they besieged him and he said that he and his younger brother had a small
problem that somehow became a big problem.
The older brother tried to explain but the people of his village judged that he had wronged his younger
brother. The villagers of the older brother told him that he must take all his family to the home of his
younger brother and apologize to him; ask him for his forgiveness despite the fact that he is the older
and his brother is the younger. This he must do because he must protect their family, not breaking it,
staying in contact; that all other things are not as important as the family.
403
Appendix 12 – Interview Data Transcript of Batty Ag Elwaley, and Mohammad Ali, Niamey, Niger, 17 May
2014, to doctoral dissertation: Between Warrior and Helplessness in the Valley of Azawaɤ.
Group Interview DATA Transcript Session//17 MAY 2014//Niamey//Administrative Region of Niamey Home of
Cousin of Ag Ali//
Participants:
Patrick Christian – PI: Primary Investigator
Agali Hamidoun – RA: Research Assistant & Translator
Batty Ag Elwaley – B: Advisor to National Assembly
Mohammad Ali – M: when Traditional Leader of the Daksahak Clan of the Tamashek of Mali and Niger1
Context:
This interview was held in the home of
Batty Ag Elwaley, an advisor to the
National Assembly. Ag Elwaley’s home
was substantial and his family well
cared for. My impression was that he
was a man of influence, in a larger
change of influential Tuareg. We were
there to interview him and Mr.
Mohammad Ali, a Tuareg man in his
mid-60’s and an Advisor to the Prime
Minister’s office on Tamashek affairs.
Mr Mohammad Ali is from
Tchintabaraden and was schooled there, and in Zinder, Niger. Tchintabaraden is the site of a major
1990’s massacre of Tamashek civilians by the Niger military who were attempting to suppress Tuareg
separatist ideology. Mr Ali was dressed simply in a worn Jalabiya as contrasted with the fine clothes and
furnishings of Mr Batty Ag Elwaley; however, there was an evident superior status of Mr Ali to Mr
Elwaley, with the latter deferring to the former on all questions except dinner which the host arranged.
As a Daksahak, Mr Ali originates from an ethnic group that while self-included in the Kel Tamashek,
actually predates other Tuareg communities in the northern parts of Mali and Niger. While Muslim,
many Daksahak maintain proud remembrance of pre-Islamic observances of Christianity and Judaism,
showing me family heirlooms that appear to have the Christian Cross and Jewish Star of David blended
into their symbolic mottos. Historically, the Daksahak touchett was a part of Tuareg society inside the
Kel Ataram (people of the west) and were marabouts or spiritual advisors and herdsmen for the noble
class of the Iwellemmedan Tuareg confederation that spans eastern Mali from the town of Gao to the
Western Niger towns of Tahoua and Agadez (Christiansen-Bolli 2010). They continue to report
themselves to be a touchett of the Iwellemmedan confederation of Kel Tamashek. The Daksahak were
significant participants and victims in the armed rebellions in Mali’s 1963-64 and 1991-1993 rebellions
and in Niger’s 1990’s rebellions.
1
Heath (2005) spells Daksahak as Daoussahak and writes that they are “an important nomadic group of cultural
Tuaregs” between Menaka in Mali and Tchintabaraden in Niger.
404
Appendix 12 – Interview Data Transcript of Batty Ag Elwaley, and Mohammad Ali, Niamey,
Niger, 17 May
405
Appendix 12 – Interview Data Transcript of Batty Ag Elwaley, and Mohammad Ali, Niamey,
Niger, 17 May
Dialogue translation of audio recorded interview of Muhammad Ali and host Batty Ag Elwaley, 17
May 2014:
B: Where are you working for this research information? (PI responds with Kidal in Mali, and Tahoua,
Agadez, Ingall, Gofat, and Arlilt in Niger).
M: Tell him that it’s not only Kidal has and Tamashek, but that the United Nations has staked out
Bamako that that Tamashek are from Mali and some easier as well. At this time we have to tell
president Obama and the United Nations that and that he had to explain two Mali and the sheer that
they must understand that even a Tamashek man can be the president of Mali or Niger. Why is
President Obama black but he is the President of the United States?
B: Why Mali and Niger are unwilling to agree to have a white president?
M: Why doesn’t America like to invest in Mali and Niger? What does it take to get their investments to
come here (to northern Niger and Mali)?
PI: If we use your question about investments, what do you think private investors would want to know
before they invest their money?
M: The investors are private, they will invest only when they are expecting a benefit. There is no
investment if there is no peace. We have in our touchetts narcotics traffickers, Arabs, Al-Qaeda, and
MUJAO operating without problems.
B: There is one way to keep Tamashek in peace; if Europe, America, and other big countries takes
decisions to build schools, get water, push them (Tamashek) to the new life…modern developed,
technologically dependent life.
M: If not, the problem will stay for a long years and any terrorist who comes with other ideas, they will
go behind him. Iyad ag Agali, he went to all the mosques, but because he is poor, and his family is poor,
but the he doesn’t care about Islam, he is doing his business with the narcotics traffickers and the
smugglers of people and guns.
M: You met with the Amenokal of Kel Fadey and Kel Ahaggar? Off of those Amenokalen are
administrative, not the same also I already told you about the place of the Ifoghas in Tamashak. At the
U.S., because no one wants to help us develop that what is inside of Azawaɤ today just feed the tribes of
West Africa with the meat… but the long time that it takes to raise animals and process them means
that we must be able to sustain large herds of animals. We must find a way to take our children to show
them a new life. We need help to start doing what the rest of the world is doing in their states…here in
Niger and Mali, the Tamashek mentality must change.
B: Amenokal here, they are like a mayor, but the Amenokal is not working.
M: I gave you all the Tamashek are doing…Amenokal is that they are doing nothing to help, waiting only
for the gifts that comes to them…the Ifogas, warriors but there is no war for them to fight; what do they
406
do? They just wander around. The Daksahak, they are marabouts and warriors, but they have a lot of
animals that they take care of and raise. They have work to do. The Kel Assouk, you know they are the
marabouts only…they don’t carry the guns as warriors and they don’t care for the animals… they just
travel around and pray. The Imaj’aghen are supposed to protect all the others, but they are not in the
army or the gendarmes, what are they supposed to do? Only the Inhaden, the craftsmen have their
work; hey make the war materials, materials for tents, and animals and for tourists and trade…they are
respectable. The eklan, they have their role, to be workers and take care of the animals. If you want to
transform the people or change their minds, you will try to do that with older iyzerien or with the young
iyzerien? The Daksahak are very beside the Tamashek…I think maybe they are 80% Tuareg and 20%
Zarma? But we all speak Tamashek so we are Tamashek.
B: Those who write Tamashek or Tifinagh in French (Roman alphabet) that is change…
M: I don’t know how to write Tifinagh, my writing is in Arabic. I know that Tifinagh are used by young
men and young girl who are exchange in Tifinagh. You said your friends were Zaghawa? I think they are
Arab. I never put in my mind that Tifinagh is my language written.
Tigen Agent:
Maka dakat zakanaka is ‘what can I say to you”
Aken akeghakak Nakkakakou is “what I tell you it is me”
B: There is an Eemeyen about Tabrar midt id barar, Baral tigua mass to
….For Tamashek people, the camel is what they know they have in common. The camel is not only used
for the transport but he is a Tamashek companion he. When did you see the camel com and it is doing
the ground near the tents of his owner that means that he it is announcing them that there is some new
people whom are coming to the camp. If the camel doesn’t want to go with the others, that means that
there is a lot of camels about 30 kilometers away, and that there is a female Camel with them that he
wants to go towards. The camel is part of the Tamashek family and his role is as important as other
people’s roles.
Analysis:
To be conducted by PI …
407
Appendix 13 – Tuareg Touchetts by region from Niger Ministry of Interior (suggested sites for interviews),
to doctoral dissertation: Between Warrior and Helplessness in the
Valley of Azawaɤ .
408
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411
Appendix 14 – Interview Data Notes of 9 Tamashek University Students, University of Niamey, August 15th 2014
at Le Pilier, to doctoral dissertation: Between Warrior and Helplessness in the Valley of Azawaɤ
412
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Appendix 15 – Tamashek Language Vocabulary and Grammar worksheets & Investigator Linguistic Notes, to
doctoral dissertation: Between Warrior and Helplessness in the Valley of Azawaɤ
420
·.
• Miniawa dirr zahlin ima'jaghen differr'awa as ibas teelan ifoghas
are going to be - imagharen - after
How
there is no nobles?
********************************************************
• Mimos Tinna id Wir'Tolee wan Tiklei id Tkrakit / Azook id Taghdrrt?
What is meaning and difference of Banish and Alienate and Betray?
• Mimos Teenna id VJir'To!ee wan Eken'naass id Alham id Timsey?
What is meaning and difference of
Rage
and Anger and Anger?
• Mimos Teenna id Wir'Tolee wan Tidgazak
id Arkanae?
What is meaning and difference of Pain (emotional) and Pain (physical)?
• Mimos Teenna id Wir'Tolee wan Dayrrn
id
Tahargit/Targit
id
What is meaning and difference of Dreams(day) and Dreams(nuit +remember and
Jarguelwal?
Dreams(nuit +not remember)
• Mimos Tinna id Wir'Tolee wan Tik'sada id Warwalek?
What is meaning and difference of
Fear
and Fear of. .. ?
• Mimos imedran id Tinna fil
What are thinking and meanings about
Allok,
Walaghan, Tidouet, id
personal-honor, group-honor, small grp
Shizada?
Joy or happiness?
• Mimos Teenna id Wir'Tolea wan amashek fil
dayrrn,
jarguewal, id
What are meaning and difference of amashek about dreams(day}, dreams(nuit), and
assam'drn emarr'wan id assam'drn ihayawan.
remembering grandparents and remembering grandchildren
• Nak araev
tgroot
miniawa amashek Eemed'drn fil tmidurrt id iba id
I desire to-understand how
amashek
think about life
and death and
diffa'rrwa iyzerien assam'drn.
future
generation's remembering
• Ma Jay' el wa miniawa ifogas id ma'shek important to amashek?
Why
or
how nobles and warriors important to amashek?
•
421
PROPOSED ALTERNATE CONSENT OBTAIN FORM FOR TUAREG SOCIETY
Doctoral Student Research Project: Understanding the Living Experience of the
Kel Tamashek of the west Sahel
16·f2..ao-r-r1ttu~r;:ro AL '1t-v~ :ry ·1'1:111c si'
-r/'t rv!
Eeminoora(s) eeminooralen(p)
Clan elders, leaders
Asalam ali cum saeed, metulim, tiskham
peace be upon you sir, hello greetings
~
~
Matelaka(s) ma'hlkn(et) (pl)
How are you?
araeo (gh)
I want I desire
gamia
research
tmdurrt life
~
lldl I
I
and
-~ ... welkaman
tatreet
arae o (gh)
I want I desire
assam'drn
remember(ing)
tmdurrt
life
imuti
change
next I after
I fldl I
1 l~_sz_·c_kn
_e_s_
s ~j I
al'adat
culture
americain
American
and
fl,
masnut
to know
Ifill
tmdurrt
life
AS it.r I<
edilil
because of
~
Dae'twa
before
amaghr
lldl
~
lldl
amut
~-w_a_r_~~ ~d_ro_u_g_h_t~
Ordinadair/technology
l._l_C
_o_m_!JJ_u_
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- gy
_
~==---.~-
tgrroot
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m1rnawa
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amashek/imohog~Qh-en-·_ )
imuti
change
Tuareg ofMali/Algeria/Niger
agass preserve
maintain protect
amed'drn
think(ing)
D'Rann
hope
to most
identity
Emarr'wan
Parents/GrandParents
mi mos
what
iy~erien people of
this time (yonnger)
ihayawan
grandchildren
Diffa'rrwa
future -~
llyadan (Mali)
children
tas-aq-q
relationship/emu
masnutt - T'Zriett
knowledge ~ not yet learned
-----=--------------,
tug dad
equal same
amaskel
P: CHRISTIAN NSU N01312290
Version Date: 30 NOV 2013
trade I exchange
Page 2
422
tilk'Awi
Family (immediate & ext)
eme( s) eemeyen(p)
story stories
awal
talk (present)
waset a'lly
family environment
tmdurrt id iba
life and death
batu
talk (past)
Words(s)
honorable traits
timaghatirt
hardship
mag a red
talk
amag hr
struggle
word
dreams (of one, of many)
423
Pl: CHRISTIAN NSU N01312290
Version Date: 30 NOV 2013
Page 3
I
Person give Tribute= Ewadum Walaga
Identity= Tomoost or Samaal
Culture= Al'adat or Taoushett
Dreams while sleeping = Jarguewal
Dreams day/imagining= Dayrrn
Dreams (unknown variation)= Tahargit + lddous
Traditional Home/Tent= Ahakeytt
Family= Tilk'awi, Ayitedan
Family Environment= Waset a' lly
Story/Stories + Erne I Eemeyen
Relationship/communication= Tas-aq-q
Live= lddar
Die= Abatu, lmoutt
Life= Tmidurrt
Death= Iba
Struggle = Amaghr
Peace = Aelvafeyaet
Praying = Aelvibadaet
Pray= Amoud
Shame= Takaraket or Wit'tharhek
Rage= ekennaass/ikinnaass
Anger= Alham or Temsey
Detest I hate = Wittarre
Sadness= Aakshoud or Tenedey
Pain (physical)= Arkanae
Suffer from = Arkanae
Pain (emotional) Tidgazak Cry= Taala
Fear = Tiksada, Aksoudak
Fear of= Warwalek
Tremble= Tessest
Rot I corrupt /decay= lkchad
Defeat I break = Arr
Kill I slay= lzzoum
Sickness = Tatreet
Vomit= lfsa
Urinate= Awass
Disease = Ashedad
424
Hardhip = Timaghartirt
Hope = D'Rann
Love= Tarraguey
Joy= Tidiurt or Shizada
Anoint= Amouss
Laugh = Tadassa
Courage = Warriksonde
Trust= Tardey
Listen= Soussoum
Learn I study = Agarou
Know I experience I live through = lssan
Hypocrisy= Warwale
Change = lmuti
Forget = ltawaey
Forgive= Souroufid
Accept I approve = Arde
Break I degrade= lbakat
Protect/Preserve = Agass
Help I aid= llali
Prevent I stop = Gatdalak
Talk current tense = Awai
Talk past tense= Batu
Talk general = Magared
Want/Desire= Araey (gh)
Research = Gamia
Unknown= T'zriett
Knowledge/To know= Masnut
Understand/comprehend= Tgroot, lss saan
About= fit
From I of= wan
Or=wa
And= id
What= Mimos
Why = Ma Feyel
How= Miniawa
Because = edilil
Before = Dae' twa
425
Family= Tilk'awi, Ayitedan
Family Environment= Waset a'lly
Story/Stories+ Erne I Eemeyen
Relationship/communication = Tas-aq-q
Live= lddar
Die = Abatu, lmoutt
Life= Tmidurrt
Death= Iba
Struggle= Amaghr
Peace= Aellllafeyaet
Praying= Aellllibadaet
Pray= Arnaud
Shame= Takaraket or Wit'tharhek
Rage= ekennaass/ikinnaass
Anger= Al ham or Temsey
Detest I hate= Wittarre
Sadness= Aakshoud or Tenedey
Pain (physical)= Arkanae
Suffer from = Arkanae
Pain (emotional) Tidgazak Cry= Taala
Fear= Tiksada, Aksoudak
Fear of= Warwalek
Tremble= Tessest
Rot I corrupt /decay= lkchad
Defeat/ break= Arr
Kill/ slay= lzzoum
Sickness = Tatreet
Vomit= lfsa
Urinate= Awass
Disease = Ashedad
Hardhip = Timaghartirt
Hope= D'Rann
Love= Tarraguey
Joy= Tidiurt or Shizada
Anoint = Amouss
Laugh = Tadassa
Courage= Warriksonde
I
--1-
426
Drill = Taboudey
Pay= Angl
Cook= Sango
Shout= Tadagueytt
Care for /nurse= Tafrit tatiguey
Tearing/dividing = Ziziritt
Snatch I extract = Bazakou
Divide/ separate = Ouiantou
Bury I lay to rest= Pastou?
Dig I excavate = aqazz
Scatter I sow= lnball
Grow I cultivate= Gayak
Silence = Fastou
Understand= lss Saan
Mix= Sirtite
Breathe= lnfass, Souwoud
Sleep = Atouss
Remove/abduct/kidnap= lkkiss
Open/unlock/begin= Arro
Have pity/empathy= Tahanet
Have = lgrow
Hide I conceal=
Push I urge= Abda
Arrange/ organize = Akanou artan
Ranger/ Gendarme = Akanou artan
Bind / attach
= Akkane
Take I acquire= ltkil
Tighten crush constrict = lddougouz
Accuse I blame = lga
Walk, run = Zouwoushkatt
Retain I keep I restrain = Sourtattawa
Gather I assemble = lddewal
Habit I custom I practice= Tilmadak
Ready/ prepared = lchedouwa
Shine I glint/ star= lmiolo
Illuminate / light up= Sarhou
Extinguish I turn off= Ungo
..,
...
427
Remember = Assam' drn
Think thoughts= Amed'drn
Children = Bararan
Grandch ildren = lhayawan
Parents & Grandparents= Emarr'wan
Worthless or accursed one= Amaellllon
Noble Man = Elaell
Tribal Raid = Razzia
People= Eddinaet
Man= Aehales
This Man = Aehales wa
Men= Medden
Women = Taemaett
To See= Aenhaey
They (men) saw= Aenhaey aen
They (women) saw= Taemaey taen
Watch I look= Assouwatt
Big= Meqqoraen
Big Man= Aehales Meqqoraen
Place of= Edaegg en
Pardon/Please= Souroufid
Meaning/purpose= Teenna?
How does it go/work= Wourtoutanaya
What it does = Meyha
Play= Addal
H.i t /~trike= Chuitt
Launch= Tagger
Throw= Wa Wourtare
Sew= Azamayi
Pound = Chidoutt
Drill = Taboudey
Pay= Angl
Cook= Sa ngo
Shout= Tadagueytt
Care for /nurse= Tafrit tatiguey
Tearing/dividing= Ziziritt
Snatch I extract= Bazakou
428
I= Nak
I am= Nakou
Good Evening= Mouniyatiss
You= Kaiyou (m) Kammou (f)
You'all = Kawaney
Eat= atchou
Drink= echou
Water= Aman
Give= Awidoo
Bring= Awidoo
Receive= Abaz
Steal= Beydak
Gift= Simbydoo
Go= Tekle or lgla
I Go= Nak lgla
Run= Azzal
Plate (food) = Taggay
Climb= Are adafftana
Go out= Pida Kagram
Come= ldossa
Work= lchagal
I love you (f tom) =Arre key (m to f) arrekam
Money = Azoroff
Pay I remit= Angal
Why = Ma Fayel
Yes= Eyew I Okay= iya
No= KalaKala
Refuse I reject = Ougaya
Lie/False= Bahoue
Truth = Tiditt
Sing= Assaak
Dance= Awaag
World = ldinet
I have= llley
You have= llladi
I don't have= Wirtille
Can (do something)= Agou
429
After/next= Welkaman
Future= Diffa'rrwa
Past= lrwan
Present= Azzaman
Resemble/same= Toolea
Dissimilar/different= Wir'Toolea
Trade/exchange= Amaskel
Remember= Assam'drn
Think thoughts = Amed' drn
Children= Bararan
Grandchildren = lhayawan
Parents & Grandparents= Emarr'wan
Worthless or accursed one = Amaelvon
Noble Man= Elaell
Tribal Raid = Razzia
People= Eddinaet
Man = Aehales
This Man = Aehales wa
Men= Medden
Women = Taemaett
To See= Aenhaey
They (men) saw= Aenhaey aen
They (women) saw= Taemaey taen
Watch I look= Assouwatt
Big = Meqqoraen
Big Man = Aehales Meqqoraen
Place of = Edaegg en
Pardon/Please= Souroufid
Meaning/purpose= Teenna?
How does it go/work= Wourtoutanaya
What it does = Meyha
Play= Addal
Hit I strike= Chuitt
Launch = Taggor
Throw= Wa Wourtare
Sew = Azamayi
Pound = Chidoutt
430
Diminish/ lessen =Afnass
Increase I expand= Cluitou
Lean / tilt = lffra
Salt= Salay
Lose I waste = Haratt
Finish I complete = Tagarada
Stop I stay I shut down = Attaf igda
Beg Mensey wan
431
432
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435
---
Appendix 16 - Amenokalen & chefs du Village in Agadex, Tahoua, and Diffa Regions for Sociocultural Research Contact, to doctoral dissertation: Between
Warrior and Helplessness in the Valley of Azawaɤ
NOMS
PRENOMS
LOCALITES
TITRE
AGHALI
BOUHA
IDITANE HYARD
RHABIDINE
Mme SABIT Née
AHMAD
AKOLI
ALHAM
GONDI
IBNOU
AMOUMINE
SABIT
MOHAMEDINE
IBRAHIM
ZAHIL
SIDI SIDI
RHABIDINE
MOHAMED
ALHOSSEY
HAMA
MOHAMED
ALIO
AZARA
BAYE
AKARJA
EMAGADAZ
AKARBO
OUZOUHOUR
MOHAMED
YARD
KANA
SORY
ALGOUMARETT
BOUBACAR
BAZEY
HYARD
MALIK
OUBA
IBRAHIM
SIDI ALI
HAMADODO
MOUSSA
MOUSSA
ECHIKA
EHIZI
AKANO
SIDI AMAR
ICHILOUNE
ALHOUSSEINI
INTAKARBETT
ABOUBACAR
ABOUBACAR
INJITANE
ADERBISSNAT
INGALL
TILEKERT
INPTANE
EMACHAL MANE
FELIGWITT
AGAYA
MARTABA
MARARABA
AMATALTAL
TEGUINWITT
TEGUIDIT
AGOG
ANIYELE
TEGUIDA N’ DRAR
MADINA
TADABENE
ABALAMA
TCHIBIRITENE
ALAKAD
MARARABA
INGALL
FAGOCHIA
T -TAGUEYT
CENTRE BALAGAZANE
MOHAMED
JI MGHAA
IDINDINE
OU MOUNOU
IBRAHIM
INDOLI
AH MEDOU
AJAKOK
CONTACT
92 57 68 51
94 95 68 16
94 92 93 10
94 60 40 49
94 10 77 94
97 30 03 65
90 16 98 57
96 98 44 17
96 99 57 85
92 55 55 88
96 23 01 67
94 62 96 42
90 67 16 15
97 41 77 83
91 00 75 69
94255354
94742869
96277388
96983397
90166110
97953435
94252520
94267554
96805518
90620703
94554338
AGADEZ
TOUGOUBENANE
AOUDERASS
91019566
436
MAIDAGI
INWALL
INGALL VILLE
94287598
LISTE DES QUINZE CHEFS TRADITIONNELS DE TAHOUA
SERIE
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
TITRE
NOM ET PRENOMS
LOCALITE
Chef de Canton de TAHOUA
Chef de Canton du groupement Peulh de TAHOUA
Chef de Canton d’ILLELA
Chef de Canton de KONNI
Chef de Canton de DOGUERAWA
MAHAMADOU MOUSSA dit ADOU
AMADOU DEYE
YACOUBA HABIBOU
MAMMANE SALIFOU dit SADAWNA
IBRAHIM ATTAWEL
Région de TAHOUA
Région de TAHOUA
ILLELA
KONNI
DOGUERAWA
Chef de Canton de MADAOUA
Chef de Canton de TATAMAKARET GALMA
Chef de Canton de BOUZA
Chef de Canton KEITA
Chef de Canton du 2ème groupe ABALAK
Chef de Canton du 3ème groupe TCHINTA BARADEN
Chef de Canton du 9ème groupe TCHINTA BARADEN
Chef de Canton du groupement touareg de TEMET TABALAK
Chef de Canton de TASSARA
Chef de Canton du 1er groupe TELEMCESS TILLIA
MANIROU MAGAGI
SIDAK AG TAMBARY AHMED
ILLA CHAOULANI
MAHAMANE RABO
ZEYNOU MOHAMED
HAMZATA MOHAMED ALHOURER
ZOUMOU KEBE
ABDOUL DIAZ ALGABIT
OUMADA OULD RALO
SALI RADOUANE
MADAOUA
TATAMAKARET GALMA
BOUZA
KEITA
ABALAK
TCHINTA BARADEN
TCHINTA BARADEN
TEMET TABALAK
TASSARA
TELEMCES et TILLIA
437
List of Traditional Chiefs in Diffa, approved for contact for research interviews
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
11.
12.
13.
14.
15.
Chef de Canton Komadougou: Mr. Kazelma Mamadou Abba Kiari (cell: 96878373)
Chef Groupement Toumour: Mr. Lamido Souley Mani ‘Orthe’ (cell: 96981196)
Chef de Canton N’Guigmi: Mr. Mai Inoussa Mai Manga (cell: 96289275)
Chef de Canton Maine Soroa: Mr. Katchalla Abodou Katiell’ou Gasso (cell: 96193434)
Chef de Canton Goudoumaria: Mr. Mai Warouma Mai Arifor (cell: 96240097)
Chef de Canton Chetimari: Mr. Mai Boukar Amsagana (cell: 96981903)
Chef de Groupement N’Guel Beyli: Mr. Lamido Hamadou Moumouni (cell: 90543900)
Chef de Groupement Foulatari: Mr. Lamido Ahmadou Kanta (cell: 92131311)
Groupement Arabe Blaharadey: Mr. Nabrouk Ben Adam (Representant)
Chef de Groupement Louttouaram: Mr. Lamido Lawan Barma
Groupement Nettine II: Mr. Archile Attifa (representant) (cell:94248842)
Groupement de Yogo: Mr. Kadela Ousmane Goukouni (cell: 89130643)
Groupement de Dinkari: Mr. Lamido Ousmane Daro (cell: 96175821)
Chef de Groupement Ambouram Ali: Capitaine Yacouba Nouma
Chef de Groupement Kawa: Mr. Lamido Hamadou Adamou (cell: 96115739
438
Appendix 18 – NSU IRB Approval to Conduct Human Subject Research, to doctoral dissertation: Between Warrior
and Helplessness in the Valley of Azawaɤ
Institutional Review Board for Research with Human Subjects (IRB)
New Protocol Submission
Center Rep:
Date Sent to IRB:
To be completed by IRB Office
Protocol Number:
Instructions: In order to comply with federal regulations and with the university's IRB guidelines, the Principal
Investigator (PI) is required to complete all of the following items. After completing, submit this document and all
consent forms and research instruments (questionnaires, interviews, etc.) to the appropriate IRB College/Center
Representative. You can find your college/center representatives using the following link:
http://www.nova.edu/irb/membership.html.
 If your study qualifies for center level exemption from further review, the Center Representative will exempt
your study, provide you with a memo to that regard, and give you copies of the stamped, approved
consent/assent form(s), if applicable. The Center Representative will log your study into the IRB database and
forward a copy of the complete submission to the IRB office.
 If your study appears to qualify for expedited review, then once the Center Representative believes the
submission is complete, the Center Representative will log your study into the IRB database and forward ONE
complete submission packet to the IRB office for review.
 If full review is required, the Center Representative will log the study into the IRB database and will provide the
PI with instructions for submitting 2 stapled or rubber banded copies (AND 1 unstapled original) of the
submission and all supporting materials (research protocol, consent/assent forms, letters of authorization, etc.)
to IRB. Please note: ONLY ONE copy of all research instruments (tests instruments, interview protocols, etc.)
needs to be submitted. The completed package must be received by the IRB by the last business day of the
month prior to the next scheduled IRB meeting. Because mail, including express delivery, takes at least a day
to be delivered within the university, please make allowance for this in your planning. Incomplete submissions
will delay review by the IRB. The IRB reserves the right to postpone review of protocols at convened meetings
due to needed revisions.
Use a word processor to complete this form. You do not need to be concerned about where page breaks fall. You
are to complete all BLUE sections. Be sure that all pages, including any appendices or attachments, except for
consent/assent forms and advertisements, are numbered sequentially. For further information, refer to
http://www.nova.edu/irb/manual/policies.html and http://www.nova.edu/irb/process.html
Do not approach subjects about being in the research study until you have received NSU IRB approval.
Form Version: August 1, 2013
1. General Information
1.A. Research Project Title:
Psychological sociological drivers of violent conflict and inhibitors of conflict resolution within the
Kel Tamajek/Kel Tamashek (Tuareg) of the Sahel regions of northern Mali and Niger
1.B. Insert Principal Investigator’s (PI) Last Name and Date of Submission in the footer.
1.C. Brief Overview (Max 250 Words):
Investigation into the Tuareg involvement in violent conflict in the Sahara and the Sahel of North
Africa from a sociological psychological perspective of unmet human needs. The research will
establish the structure and texture of the sociological, psychological, and emotional life patterns
of Tuareg existence when not involved in violent conflict. This is followed by an examination of
the pathology of Tuareg social structures that are engaged in intra and inter communal violence
as perpetrators, victims and bystanders. The first part establishes normal conditions of the
sociological life cycle and highlights natural areas of conflict that arise from exposure to rapid
and/or external changes to their physical and social environment. The second part establishes
parameters of expected damage from trauma, extended conflict and failure to adapt to rapid
439
PI: CHRISTIAN
Version Date: DECEMBER 4, 2013
Page 1
environmental, social and political changes. The research methodology relies on a case study
format that uses collaborative ethnography and phenomenological inquiry to answer the
research questions and validate hypotheses made from existing literature and pre-existing
research. The research hypotheses are shaped from existing knowledge of sociological
structures relative to ethnicity, environment, and shared psycho-cultural attributes. The research
question focuses on failing psychological and emotional needs relevant to subjects’ involvement
in violent conflict. Expected contribution of research is the encouragement of an alternative
praxis for tribal engagement and village stability operations in under and ungoverned spaces.
RQ: What are the psychological, sociological, and emotional conflict drivers and conflict
resolution inhibitors of Tuareg society in the Sahel region of Northern Mali and Northern Niger?
1.D. Principal Investigator (PI) Information
Name
Patrick James Christian
Mailing Address
3100 SW Fairmount Blvd, Portland,
(for Students)
Oregon 97239
Int’l Field Researcher
Internet email and Skype video
Contact with IRB
teleconferencing will be maintained
Daytime Phone
Skype Patrick.j.christian
Relationship to NSU
Student
X
Faculty
Alternate Phone
US Phone: (503) 989-8402
Staff
NSU Email Address
Alternate Email Address
[email protected]
[email protected]
NSU Center/College/Dept
SHSS/ DCAR
Degree/Academic
Master of Science, Cross-Cultural
PI CITI Completion Date*
Information
Organizational LDRSHP, Gonzaga Univ
ID# 2704455 12/04/2013
Please briefly describe your applicable professional, educational, employment, professional
licensure, and research experience. Do NOT attach your vitae.
I am a Regular US Army, Special Forces Officer, with a rank of L/Colonel and over 22 years
practice in doctrinal missions of Tribal Engagement & Village Stability Operations with rural
populations of Colombia, Ecuador, Panama, Guatemala, Sudan, Ethiopia, Kenya, Morocco, &
Iraq. Tribal Engagement includes mediation, facilitation, negotiation, training, advising, and
resourcing and conflict resolution within rural, tribal communities involved in violent conflict as
form of Track II Field Diplomacy. My current research study is possible due to deployment to
conflict zones in western Sahel as Tuareg Tribal Engagement Team Leader for US Africa
Command, Stuttgart, Germany. I completed my undergraduate work at the University of South
Florida in the department of interdisciplinary social science studying history, international
relations, and political science and pre-law (1989). I completed my graduate studies at Gonzaga
University with an MS in Cross-Cultural Organizational Leadership (2008). After an additional 3
years of graduate course work at George Mason University and Nova Southeastern University, I
am pursuing my PhD dissertation in NSU’s Department of Conflict Analysis & Resolution Program
with a concentration in ethnic and cultural conflict. I plan to complete my research and defend my
dissertation in the fall of 2014 upon returning from Africa. In preparation for this research project,
I have completed 15 graduate hours of qualitative and quantitative research: Gonzaga
University’s ORGL 501 Methods of Qualitative Research; ORGL 601 Methods of Quantitative
Research; and Nova Southeastern University’s CARD 7090 Quantitative Research I; CARD 7110
Qualitative Research I; CARD 7120 Qualitative Research II. I have also participated in formal
field research as part of my professional military duties and studies to include participatory action
research in Colombia and Iraq, collaborative ethnography and phenomenological inquiry in
440
PI: CHRISTIAN
Page 2
Ecuador, Panama, Guatemala, Kenya, Morocco, Darfur Sudan, and Ogaden Ethiopia. These
research experiences have led to 10 peer reviewed publications as sole or co-author.
1.E. Co-Investigators (Co-I) Information (including faculty advisers)
Co-Investigator 1
Co-Investigator 2
Name
Ishmael Muvingi
Mailing Address
Nova Southeastern
University Graduate
School of Humanities &
Social Sciences
3301 College Avenue
Fort Lauderdale, FL 33314
Contact Phone Number
(954) 262-3023
Email Address
[email protected]
Degree/Academic
JD Notre Dame Law School
Information:
PhD George Mason SCAR
CITI Completion Date*
2/13/2013
Co-Investigator 3
Please briefly describe applicable professional, educational, employment, professional licensure,
and/or research experience for all co-investigators. Do NOT attach vitae.
Dr. Muvingi holds two degrees in law from University of Rhodesia; an M.A. in Government and
International Relations from Notre Dame University; and an M.A. in Peace Studies and a Ph.D. in
Conflict Analysis and Resolution from Notre Dame and George Mason University respectively. He
has extensive practical experience in conflict and conflict resolution including service as a lawyer
for the Catholic Commission for Justice and Peace in Rhodesia (now Zimbabwe), service as an
Assistant Secretary in the Ministry of Justice in independent Rhodesia after the civil war. Dr
Muvingi is the author of a book on human rights and conflict resources and a number of scholarly
articles on Zimbabwean politics and on transitional justice. His areas of research are human
rights, African politics and transitional justice with a special focus on Africa.
1.F. Research Assistant Information (if applicable)
Research Assistant 1
Name
Mailing Address
Phone Number
Email Address
CITI Completion Date*
*NOTE: CITI must have been completed within the last 3 years. If a member of the research team is affiliated with
another institution, please include a copy of that individual’s training certification.
1.G. Funding Information
Funding status
Unfunded Funding Applied For
X
If you indicated “Funded” or “Funding Applied For,” complete the following.
Source of Funding
Project Title (if different from above)
441
Funded
PI: CHRISTIAN
Page 3
Principal Investigator (if different from above)
Grant
Type of Application
Subcontract
Contract
Fellowship
Award Amount:
1.H. Management of Conflict of Interest
Read the financial conflict of interest policy at http://www.nova.edu/irb/manual/forms/significantfinancial-interest.pdf
I certify that I, as PI, have read this policy, and have verified that my coinvestigators and research assistants also have read this policy.
PI Initials
PJC
For studies that are funded by a governmental agency (any federal, state or local governmental
entity that has promulgated regulations or policies requiring investigator financial disclosure or
requiring institutional conflict of interest policies relating to award of grants or contracts) read the
Office of Sponsored Program’s Financial Conflicts of Interest in Sponsored Programs policy.
I certify that I, as PI, have read these guidelines, and have verified that my co-investigators and
research assistants also have read these guidelines.
PI Initials
Do any investigators have a significant financial interest, as defined in the above
referenced policy, in relation to this study?
PJC
Yes No
X
If yes, please describe the nature of the conflict of interest below
If you answered yes, please be sure to include the following statement, or a similar statement,
within the description section of the consent forms: “The principal investigator and/or coinvestigator(s) of this research study have a significant financial interest as it relates to this study.”
Continue, describing the conflict in the consent/assent documents.
1.I. Dates and Phases of Study
Proposed Start Date
Shortly after IRB approval
X
Other (list date)
Proposed Duration of Research (including analysis of the results)
One year or less
Other (describe, please note minimum annual continuing review required)
X
Is this a multi-part study?
If “Yes,” please note that procedures used in later phases may affect the review status
of this study. Briefly describe the later stages.
Yes No
X
1.J. Multiple Site Information
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Will the study be conducted at an NSU location?
Yes No
X
If “Yes,” provide the location within NSU, e.g. department or clinic.
Will the study involve any NSU faculty, staff or students as subjects?
Yes No
X
Will the study be conducted at a non-NSU location?
Yes No
X
Will any of the activities be done online or via telephone (e.g., completion of surveys, delivery of
instructional content)? Majority will be in person; possibility exists for some telephonic discussions
with respondents.
Yes No
X
If “Yes”, for the Internet based activities, will these be done via a secure site?
Yes No
X
If “Yes,” please complete the following for the non-NSU sites.
Include these sites on the consent form in the “site information” section.
Site 1
Site 2
Site 3
Site Name
Agadez & surrounding Kidal & surrounding
villages
villages
Address
Niger
Mali
Phone Number
N/A
N/A
You will need documentation of permission to conduct the research at non-NSU sites. Attach the
permission letter(s) or IRB approvals to this document.
1.K. Cooperative Research
Cooperative research projects are those that involve more than one institution or when an
investigator is employed at or is an agent of an institution other than NSU, (For more information,
see http://www.hhs.gov/ohrp/humansubjects/guidance/engage08.html ). Each participating
institution is responsible for safeguarding the rights and welfare of human subjects and for
complying with all regulations.
Does this research involve cooperative research?
Yes No
X
Has this proposal been submitted or will the proposal be submitted to another Institutional Review
Board (or authorizing individual, entity, or ethics review board) for review?
Yes No
X
If “Yes,” please complete for each site. Please attach documentation of approval.
(Copy the section of the table and add if there are multiple sites.)
Name of Institution
N/A
IRB/Administrative Decision (check applicable)
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Approved
Submitted
(not yet approved)
Date of
Review
Contact Person
Not yet
submitted
NSU IRB approval required prior to
submission
Level of Review (if IRB Reviewed)
Exempt
Phone Number
Expedited
Full
2. Subject/Participant Information
2.A. Overview of Proposed Subjects/Participants
(complete all that apply and provide maximum number proposed within each category):
Subject Group
Fetus in Utero/
non-viable
fetuses/
abortuses
Newborns
or
Infants
Childre
n (aged
2-6)
Childre
n (age
7-12)
Mark X for
each proposed
subject type
# of Proposed
Subjects*
Adolescents
(aged 13-17)
Adults (18+)
Pregna
nt
Wome
n
Adults
with
Guardi
ans
X
5 – 20 per data
collection session;
10 – 15 sessions
Please briefly describe your potential subjects:
Adult males & females who are members of the Tuareg families in Agadez Niger, and Kidal Mali.
This includes, heads of households, prototypical community members and leaders. Occupations
include agro-pastoral, trade-crafts, civil defense, political party representatives and social
elders/leaders.
The geographic location of the research collection will occur in the Tuareg towns of Agadez,
Kidal, and Timbuktu, as well as smaller semi-permanent villages (mud and grass) of agropastoralist Imɤad Tuareg castes; and the nomadic encampments of ariwan or domestic group
associated with a particular drum group or kel (people of). The drum group is akin to the Arabic
diyah or ‘blood’ group.
*By proposed subjects, the IRB means subjects who will consent to be in the study and begin the study activities.
2.B. Subject Vulnerability
Do any subjects have limited decision-making autonomy, have communication problems that would
limit ability to dissent to study procedures, belong to a group that is vulnerable to
Yes No
coercion, or belong to a group defined by regulation as requiring greater care?
X
If you indicated “Yes”, please mark with an X next to each applicable category in the
column to the right and complete the remainder of this section
Prisoners
Pregnant Women
Cognitive impairment or emotional problems that potentially limit decision making
Communication impairments that may preclude communicating a decision to discontinue
participation or refuse participation
Students of the investigator or investigator’s department
Employees of the investigator or investigator’s department
Children (minors)
Terminally ill
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Other (specify):
If you indicated any of the above, please justify your rationale for including these subjects.
If you are using potentially vulnerable subjects as described above (infants, children,
pregnant women/fetuses, terminally ill, decision-impaired, communication-impaired,
students/employees, or prisoners), does the research create greater than minimal
risk?
Yes No
If your subjects have a vulnerability that arises from their being students in your class or
department, you will be asked for more information in Section 3.G. If the subjects have one of the
other vulnerabilities, please describe proposed safeguards to protect vulnerable subjects.
If not evident from the researcher qualification information in 1.D. or 1.E., please describe the
researcher(s) qualifications for working with vulnerable subjects
2.C. Study Design and Methodology
Part 1 – Purpose
Please briefly describe the purpose of your study. Note: Examples of study purposes are “to
determine if a new reading intervention program improves 4th graders’ reading scores” or “to survey
patients on their perception of physical therapy services”.
1. To determine possibilities and pathways of adaptation and integration of the Tuareg
communities living in the Sahel conflict zones in Mali and Niger
2. To determine the level of social disruption, and/or traumatization of Tuareg communities
that may inhibit their successful adaptation to ongoing social, political, environmental, or
economic changes.
Part 2 – Goals and Justification
Briefly elaborate on the main goals and justification for the study. Summarize the background,
rationale, nature, and significance of the proposed research. Include a brief overview of your prior
research in the area, or literature that supports the need for this study. This section should be a
brief overview, and typically is not more than a few paragraphs in length. You will be asked about
procedures and instruments later in the submission.
My proposed research subject is the Kel (people of) Tamashek (Tamàšæɤ)1 language
speakers of northern Mali & Niger’s Sahel region, better known as the Tuareg.2 Specifically, I
propose to research the underlying sociological and psychological conditions of their extant
communal life in their nomadic encampments, villages and the border refugee camps where
The phonetic spelling in parenthesis shows that emphasis on the middle vowel and that the end consonant is spoken with a sound that I best describe as a guttural ghq. As part of my research, I have spent 2 months at the US Defense Language Institute (DLI) in Monterey California studying Tamashek under the tutelage of two linguist instructors from Morocco who are ethnic Berbers. They speak a native dialect of Tamazight, a related but different language than Tamashek. We have been using a 2005 grammar text of Tamashek published by University of Michigan linguist Dr. Jeffrey Heath. More to the point, there are no Tamashek speakers in the US Government and none of the Berber dialects are taught at DLI Monterey. Less than 30 percent of Tuareg speak some level of Arabic or French, depending on their trade and travel route towards the Sub‐Sahara or for trans‐Saharan caravan routes (Native Prospector, 2012).
2
The word Tuareg is thought to be of Hassaniyah Arab origin as a description of the people (kel) of the Tuareg language (Tæmàšæɤ) (Heath, 2005). The Tuareg do not use this word to describe themselves, but for the purpose of clarity, I maintain its use throughout the proposal.
1
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many have fled since the outbreak of violence in early 2012. The tribal conditions that I propose
to investigate involve sociological and psychological structures that may be suffering damage
and disintegration from the effects of extended drought, food shortage, rebellion, transnational
insurgency, terrorism, smuggling and human trafficking. While the environmental and food
conditions have been ongoing, the active violence most recently recommenced in Tuareg
homelands in early 2012 with political violence and the attempted seizure of northern Mali by the
Mouvement National de Libération de l'Azawad (MNLA) (Oumar, 2012). The affected
populations that I am interested in include the Kel Adagh Confederation, comprised of Tuareg
family-clans centered around Kidal and the Adrar des Ifogas Mountains in northern Mali; the Kel
Aïr Confederation, comprised of Tuareg family-clans centered around Agadez and the Aïr
Mountains in northern Niger.
The situation in the western Sahel has become a significant international intervention effort
and has resulted in a relatively rare Chapter VII mandate to control violence in the north. With a
UN military troop force of over 11,000 multi-national uniformed military and 1,400 police
personnel, the Chapter VII peace enforcement mission could effectively place the internal
security of Mali in the hands of the United Nations Mission in Mali. The latest Tuareg rebellion
that sparked the current crises played out during the early months of 2012 and has been their 5th
attempt to achieve political separation from the Mandė African majority in the south of Mali. This
last rebellion was joined by trans-national insurgents from several organized groups consisting of
al-Qaeda-in-the-Maghreb, or AQIM,3 Ansar el-Din, and the Movement for Unity and Jihad in West
Africa (Idoumou, 2012). These transnational insurgent groups have been deemed terrorist
organizations by the United States, European Union and the Economic Community of West
African States (ECOWAS) (Miller R. , 2013). They are transnational in that their affiliates operate
in the reaches of the Sahara and the Sahel in Mali, Niger, Chad, Algeria, and Libya. The
insurgent groups openly profess and practice ideologies that seek social reconstruction along
fundamentalist Arab-Sunni-Islamic lines commonly referred to as Salafist4 or Wahhabi5
influenced social movements (Native Prospector, 2012). The tactics and procedures that Salafist
political-military groups follow are based on unconventional warfare (insurgent warfare) themes
that are widely practiced by insurgencies of all ideological persuasions. These themes include
the use of social organizing amongst the most displaced members of society; construction of
alternative systems of law, finance, commerce, religious expression, justice and political
governance; and the use of violent force or threat thereof as legitimizing influences needed to
achieve compliance (US Army FM 3-05.130, 2008).6
During this latest Tuareg rebellion, the added force of the Salafi affiliated fighters and the
Formerly known as Groupe Salafiste pour la Prédication et le Combat or GSPC, a fundamental Islamic political‐insurgent organization seeking to restore primacy of Sunni Islamic social order and law over existing secular political states. 4
A Salaf (‫ )ﺳ ﻠﻑ‬is an Arabic word meaning ‘predecessor’, used to denote the philosophy and example of the early followers of the Prophet Mohammad’s emerging religious movement in the Arabian Peninsula.
5
Wahhabi influenced social‐political‐military groups include al‐Qaeda and its affiliates and the Muslim Brotherhood in Egypt and Sudan. The movement stems from an early religious movement led by a Sunni cleric of the same name in early last century Arabia. In an arrangement or bargain engineered by military officers and diplomats from Great Britain, The House of Saud would form the political monarchy of the new Arabian state and the Wahhabi movement would retain control of the religious and spiritual ministry of the new country. 6
The United States is the only industrialized country to have codified the use of insurgent (unconventional) warfare as a doctrinal method of combating totalitarian state regimes. The practitioners of this method consist of the 1st Special Warfare Regiment, commonly referred to as Green Berets. 3
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recent internal military coup against the civilian government allowed the Tuareg warriors and the
allied Salafist fighters to move the battle south into the capital of Bamako (Sethi, 2013). This
partnership was short-lived, as AQIM pushed the Tuareg’s MNLA out of the fight and into refugee
camps in Niger as soon as they had secured the majority of the northern approaches to the
southern capital of Bamako in the summer of 2012. As the allied Salafi transnational insurgent
groups advanced towards the Capital of Bamako in early 2013, the Mali transitional government
requested emergency intervention by international forces (United Nations, 2013). The
subsequent invasion by French military forces repelled the Salafi insurgent forces back into the
Sahel and secured the southern part of Mali under central government control.
My research is not intended to learn about or track individuals singly by name for military or
even diplomatic engagement. Nor will my research play any role in determining the presence,
capabilities, and culpability of Islamic fundamentalist insurgent terrorist forces in the Sahara and
the Sahel. This is a topic that is classified and there is no requirement to establish the presence
of Salafi based VEOs in the Tuareg homeland, other than the fact that the interventionist
community is sufficiently convinced of their existence. Instead, I am interested in researching
and relating underlying common, collective, and divergent narratives of a population that is so
deeply at the center of widespread conflict. I have found that within the ranks of government and
inter-government interventionist planners and executors, less is known about the Tuareg than is
known. I believe that this is in part, because the language of Tuareg home-life, Tamashek is an
oral language rarely used to transmit historical narrative, individual thought, and collective
memory.7 Another factor related to me by the staff planners and analysts at USAFRICOM and
MINUSMA is the nomadic lifestyle of the Tuareg and the limited accessibility by modern
transportation. Despite the overwhelming focus by the interventionist community on the Tuareg
community in the northern part of Mali, very few analysts, planners and decision makers from
their ranks have been able or willing to spend the needed time and effort to understand their
complex lives and even more complex issues that are drivers of generational conflict.
A critical focus of the investigation concerns the immediate priority grievance of populations in
the midst of an unstable, violent communal social structure; their inability to manage or
ameliorate social trauma and a correlate inability to halt the disintegration of sociological
structures that define their existential reality. The military-civilian practitioner’s focus on
disarmament and reconstruction of physical infrastructure can be likened to constructing a
hospital around a dying patient while never treating their disease or injury. Is the reconstruction
of physical infrastructure an important part of post conflict restoration of damaged communities?
Of course, but dead patients have little use for infrastructure; not just the physically dead, but the
psychologically dead. The former expire from exsanguinations of their untreated wounds. The
latter expire from extended trauma to the sociological structures that harbor the identities,
psychological constructions and emotional expressions of their existential reality. This becomes
what military practitioners call a ‘single point of failure’ in operational terminology. This concept
provides that every new layer of physical security and developmental needs that are introduced
This is true with the exception that a very small number of Tuareg families still practice and transmit the writing of Tamashek in the Tifinagh script, an ancient form of Phoenician that all but disappeared after the 3rd Century CE. Its use survives through Tuareg women instruction in limited lines of family inheritance. Neo‐Tinifagh survives as a written Berber language in Morocco taught in secondary schools since 2003.
7
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into the conflict society will fail to restore social order and initiate a reparative process because of
the underlying instability of the sociological structure itself; damaged as it is from extended and
severe trauma. The research of the extant state of sociological, psychological and emotional
conditions of Tuareg life in northern Mali and the contiguous refugee camps can provide the
interventionist community with a base of phenomenological understanding of the lived
experiences of the population they would engage with.
Part 3 – Steps in the Research Study
In the box below, please outline in detail the steps in the research study in order as they will
occur after consent has been secured. If there are different requirements for different groups/types
of subjects within the study, please separate out the steps per group. Indicate how long the subject
spends completing the different steps/procedures. Be specific about the tests given and/or
treatments used, when they will occur, and their frequency.
The PI will conduct a desk study using existing literature and research as a starting point for
socio-cultural ethnographic observations and phenomenological inquiries into group identity
definition, failure, adaptation to rapid change and extended violence and loss. The socio-cultural
ethnographic observations will occur as an 8 month process of living within the subject group(s).
The phenomenological inquiries will consist of group interviews arranged and supervised by
social gatekeepers who are known in Tamashek as Aemenokal (singlular) or Aemenokalen
(collective) and as Chefs de Canton by the Niger government.
Step 1: Group interview organization and scheduling.
Step 2: Group interview conduct.
Step 3: Group interview transcription.
Step 4: Data analysis.
Step 1 – Organizing and Scheduling of interviews: Access to the Tamashek (Tuareg)
Aemenokalen or Chefs du Canton will be arranged through the governor of Agadez who is
appointed to his post by the President of Niger, S.E.M Issoufou Mahamadou. The governor will
transmit PI’s letter of informed consent in the Tamashek and French languages to the Chefs de
Canton from the Tamashek (Tuareg) village districts inviting them to participate at their
discretion. Tamashek relatives living in the city will provide intermediary communication,
transmitting their Aemenokalen acceptance or rejection of participating in the PI’s request for a
group interview. The intermediary’s transmission of acceptance of the PI’s invitation to
participate will be accompanied by discussion and determination of who will participate; the
location, time, day, and associated ritual that will be followed. The actual data collection will
occur in a group forum where the PI is introduced to the community by the Aemenokalen
gatekeeper and the participating members of the families and village elders.
Step 2 – Conduct the Interviews: As the invited guest of the Aemenokal, the PI will remain by his
side during the group interview process which will normally include at least one meal and
possibly a sleep over within the village (often for security reasons). The Aemenokal will
encourage the PI to ask the group questions by explaining them first to himself, through the
translator who will use pre-rehearsed phraseology to cross the linguistic, cultural and
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psychological divide. The translator will maintain a record of ‘rephrased questions’. A method
that this PI has used before is to offer to the gatekeeper (and through him/her the group) a
simplified story from or about the PI, and the group is then invited to respond back with a similar
story. This offers the benefit of the subject group learning about life in the world of the PI; making
the learning a reciprocal process. The interviews can last as short as an hour (especially if the
informants wander into emotional memorialization during their narratives), or for most of an
evening if the narratives begin to serve a positive, therapeutic purpose for the hosts.
Step 3 – Transcribe Interviews: For the sake of understanding across barriers of language and
culture, the interviews are recorded using a voice recording that records both the speakers’
words as well as the translator’s words in English. Session recordings are stored on the PI’s
laptop in a separate drive secured with Steganos Encryption Software provided by the USG for
research purposes. PI physically transcribes the interpreter’s voice recording to written form as
part of the analysis process, and the transcribed sessions are stored together with the
recordings on the secured drive.
Step 4 – Analyze Data: the process of PI transcribing all recorded interviews allows for deeper
analysis because the PI is required to listen to all of the recordings at least once, and type out
each part of what are often hours long conversations. The re-listening and typing of all
translated words allows/forces the PI to deepen the memorialization of the content, searching for
patters of phenomenological feelings and ideations amongst the respondents. From each
transcribed session, the PI extracts out broad themes for a heuristic comparison with following
interview sessions.
Part 4 – Sources of Data Information
Are you using questionnaires, tests, instruments, or forms?
If “Yes”, list them below and include a copy of each as appendices.
Do you plan to use any data from records or archives?
Yes No
X
Yes No
X
If “Yes”, please describe (such as data originally created for non research purposes or
data created as a result of a previous study).
Data originally created during field research and mediation practice as a member of the African
Union; data consists of 8 months of field-work notes, ethnographic observations and
phenomenological recitations that I recorded while assigned as a field mediator with several
African Union Ceasefire Mediation Teams in the eastern Sahel in Chad and Sudan during the
2008 communal conflict between the Fur, Zaghawa, Masalit, and Riziegat tribes in Darfur,
eastern Chad and south Libyan desert.
Do you plan to use any de-identified data?
Yes No
X
If “Yes”, please describe the data and how it will be de-identified.
Previous research will use broad themes & concepts learned/drawn from the previous research
to develop points of reference to the actual research community. The subjects in the previous
research bore similarities in sociological construction, psychological organization, & emotional
conjugation, but were/are different communities that require their own analysis. Previous
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research however, allows the PI to make assumptions at the level of lowest common
denominator based on similarities of geography, geology, climate, density of population,
economic, religious, & ethnic factors that suggest similarities that require verification & validation.
The process of de-identification is made when names, places, & events are factored out of the
sociological, psychological & emotional data that is used in the first part of the case study.
3. Additional Study Information
3.A. Clinical Testing
Food and Drug Administration
Investigational Drugs and Devices
Does the study involve the use of an investigational drug?
Yes No
X
If “Yes”, has an Investigational New Drug application been submitted for the drug?
Yes No
Does the study involve the use of an investigational device?
Yes No
X
If “Yes”, has an Investigational Device Exemption (IDE) been, or will be, secured prior to the start of
the study?
Yes No
Does the study use any device (either as a part of the experiment or to collect data) that has not
received FDA approved for clinical/medical use or is being used in a manner not consistent with its
cleared/marketing status?
Yes No
X
If “Yes”, please describe the device and how its use differs from its approved status by the FDA.
Clinical Procedures
Does the study involve the use of any procedure that is not used in routine clinical
practice?
Yes No
X
If “Yes”, please list the procedures.
3.B. Sensitive Information
Are you asking questions about sensitive issues, such as illegal activity, sexual history, or anything
else that, if made public, could jeopardize a person’s reputation, employability, safety,
Yes No
or quality of life?
X
If “Yes”, please describe the information.
Does the study involve the collection of data from voice, video, digital, or image
recordings made for research purposes?
Yes No
X
If “Yes”, please describe the procedures associated with these recordings.
Interviews will be conducted in Tamashek/Tamajek language with a native speaking interpreter
who will be taught the basic concepts being investigated (such as identity, trauma, etc); both the
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Tamashek/Tamajek and accompanying interpreter’s English interpretation will be recorded for
subsequent transcription as part of the research study. The PI is in the process of learning basic
phrases in Tamashek to reduce the linguistic barrier understanding.
Two devices are used during the interview sessions; a micro-2way intercom that allows the
translator to speak the realtime translation into a mic that the listener(s) can hear in their earpiece
and an Olympus WS 801 Microrecorder. This allows the researcher to place him/herself at the
side of the communal host while the interpreter moves as necessary to hear and translate what is
being said by the group scattered around the room. The Olympus micro-recorder is then tied into
the interpreter’s mic, recording both Tamashek and English conversations.
As previously stated, the recordings will be uploaded daily to the PI’s personal laptop, into a
compartmented drive that is protected with Steganos Security Encryption software provided by
the USG for the PI’s use. After upload, PI will erase the digital recordings from the Olympus WS
801 micro-recorder.
PI will maintain the audio recordings for 36 months after the end of the study; therein, the
recordings will be destroyed by permanent erasure from the secure hard drive.
3.C. Non-English Speaking Participants
Will the study involve non-English speaking participants?
Yes No
X
Will the study require translation of consent forms?
Yes No
X
If you answered “Yes,” please specify the language(s) that the consent forms will be translated in
to:
Tamashek for Kel Adagh & Kel Kademaket confederation participants and Kel Tamajek for Kel
Aïr Confederation participants. PI will also have forms available in English (see attached), French
(see attached), & Arabic (see attached) but will orally read the consent form to the gatekeeper
and any other participants in the native Tamashek language as practiced with primary interpreter
and tested with other Tamashek speakers. As the PI, I have been studying Tamashek using
basically the only English language transliteration text by Professor Jeffery Heath (A grammar of
Tamashek [Tuareg of Mali] Part I, published by De Gruyter and Mouton Grammar Library) at the
US Defense Language Institute at Monterey CA. I have only an elementary grasp of Tamashek
thus far and rely on Tuareg interpreters. During my translation of the consent form from English
to Tamashek, my interpreter had to rely on his elderly mother, wife, several cousins and an uncle
to decide how to translate English concepts such as ‘memory’, ‘identity’, ‘trauma’ & the like. This
vignette demonstrates the complexity of developing a cross cultural understanding of Tuareg
psychological organization and emotional conjugation. I have begun working with my Tamashek
interpreters to help them develop their own understanding of the research subject and objectives
so that they will be able to help me determine how best to dialogue with my Tuareg informants in
this research subject.
If you are including non-English speaking participants, when you complete section III.H., please
discuss how you will ensure that the participants understand the study, including the use of a
qualified translator to provide oral consent information.
3.D. Subject Compensation
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Will your subjects receive any payments, incentives, or gifts?
Yes No
X
If “Yes,” please indicate the types of compensation. Otherwise move on to section E.
Monetary Payment Gift
Extra credit (Students) or Workplace Incentive (Employees)
Other incentive
Please describe:
Describe the payment(s)/gift(s)/incentive(s), and if it is a gift, estimate its monetary value. Indicate
whether all participants are given the payment/gift/incentive, or if only some are eligible. (Note: the
value of the payment/gift/incentive should not be so significant that it might compromise the
subject’s good judgment.)
Describe when the subject will receive the payment/gift/incentive, and whether the amount differs
depending upon whether different portions of the study are completed or is limited if the subject
discontinues participation during the study.
3.E. Inclusion / Exclusion Criteria for Subjects
Describe the inclusion and exclusion criteria for the proposed subjects. Please list the criteria in
bullet or outline format rather than narrative. If the study limits participation based on gender, age
or race, please justify the exclusion criteria. (Subject protection and appropriate study design may
require specific inclusion or exclusion criteria, but the IRB does not permit subject selection that is
not equitable or prevents a subpopulation from benefiting from the scientific discoveries of the
study.)
Inclusion Criteria
 Members of the Kel Adagh and Kel Aïr confederations
 Members of these confederations’ subgroups such as Ifogas, Imghad, Inhaed, Ikla, and
Bella castes who speak Tamashek or Tamajek, and self-identify themselves as members
of Kel (people of) Tamashek/Tamajek.
 Participants nominated by principal gatekeepers of their respective Kels, under the social
leadership of the confederation Amenokal, and who represent prototypical examples of
Tuareg identity for each caste and each noble group.
 Adults who are 18+ years of age who are socially authorized to represent their views
independent of parents/guardians.
Exclusion Criteria
 Members of ethnic/cultural groups who self-identify as being other than Tuareg; eg:
Songhai, Moors, etc., as the investigation is into the lived experiences of the Kel
Tamashek/Tamajek, otherwise known as Tuareg by outsiders.
 Members of the included group who do not represent the wider community’s prototypical
or desired narrative (eg: mentally incompetent, criminals deemed so by the general
community)
 Children below the age of 18 years or who are not socially authorized to represent their
views independently of their parents or guardians consent.
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3.F. Subject Recruitment
How will you recruit subjects (approach/invite/or ask people to be in your study)?
Principal Investigator will approach Tuareg gatekeepers at the level of the confederation
Amenokal through Tuareg academics living in capital cities of Niamey and Bamako. PI will work
through these academics (graduate level education and employed by national universities) to
develop key leader engagement (KLE) plan for primary gatekeepers first at the level of
Amenokal, then at the level of Kel elders. As each level of gatekeeper becomes familiar with
and accepting of, the research, they in turn will introduce PI onward to primary Kels and their sub
clan family groups. The research will be collaborative, and seeks consensual agreement within
the host research community about their agreed representation of Tuareg identity, culture, and
lived experience.
Recruitment Advertisements, Fliers, and Letters
Are you using any letters, fliers, or advertisements?
Yes No
X
If you answered yes, please list the type(s) below and attach a copy of the proposed materials as
an appendix (do not copy and paste the flyer into this form).
(Note: Materials should list “Nova Southeastern University”.)
Consent Letter in host language (See Appendix A)
3.G. Potential for Coercion in Subject Recruitment
Are any of the subjects a student or advisee of the PI or a Co-I?
Yes No
X
Does the PI or a Co-I serve in any capacity (e.g., administrative, therapeutic) that
might affect a subject’s willingness to participate?
Yes No
X
If “Yes” to either of the above, then describe the relationship of the subjects and
investigator.
N/A
If you answered yes, please read the NSU policy about use of students in research.
http://www.nova.edu/irb/manual/forms/research_students_subjects.pdf
Are any of the subjects employees of, or report to, the PI or a Co-I?
Yes No
Are any of the subjects a patient of the PI or a Co-I?
Yes No
Are any of the subjects a patient within a PI or a Co-I’s clinical practice?
Yes No
Are any of the subjects informed about the study by their doctor / clinician?
Yes No
If you answered “yes” to any of the questions in this section (3.G.), please describe how you will
ensure that the subjects will feel free to decline participation without fear of reprisal. If the subjects
are patients, how will you prevent “therapeutic misconception” (the mistaken belief that when a care
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PI: CHRISTIAN
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provider provides information about a study, it means that the provider thinks that study
participation will benefit the patient).
If you are providing any incentive to the student/employee subjects, discuss whether there is a
mechanism for students / employees to receive the incentive by doing something other than
participating in the research project (see
http://www.nova.edu/irb/manual/forms/research_students_subjects.pdf).
3.H. Informed Consent
Part 1 – Consent Process
Informed consent is a process that begins with advertising or telling potential subjects about your
study, continues as the investigator or staff provides details to potential subjects via dialog, and is
formalized by the signing of the consent.
Note: Minors must have consent of their parents or guardians before you can approach the
minor about participating in the study.
Note: Allow as much time as possible and feasible for the subject to think about whether to
enroll in the study. Generally, the greater the study risks, the longer the decision period.
Please overview the steps in the consent process in your research study. If there is more than one
group of subjects, separately describe the process for each group.
Step 1: Consult with Tuareg Academic Elites in Bamako and Niamey for translation of consent
form and follow-on introductions to social gatekeepers. My Tamashek language tutor has
introduced me to an academic (Graduate Level) from the Kel Ansar (Kel Tademaket
Confederation); the Kel Essuk (Kel Adagh Confederation); and the Kel Ewey (Kel Aïr
Confederation. These academic contacts are based in Bamako, Mali, and Niamey, Niger
respectively.
Step 2: Rehearse and teach Tamashek/Tamajek interpreter the concepts, ideas, and vocabulary
in the informed consent synopsis and work to translate same into Tamashek/Tamajek language
for oral presentation.
Step 3: Principal Investigator will approach Tuareg gatekeepers at the level of the confederation
Amenokal through Tuareg academics living in capital cities of Niamey and Bamako. PI will work
through these academics (graduate level education and employed by national universities) to
develop key leader engagement (KLE) plan for primary gatekeepers first at the level of
Amenokal, then at the level of Kel elders. As each level of gatekeeper becomes familiar with
and accepting of, the research, they in turn will introduce PI onward to primary Kels and their
sub clan family groups. The research will be collaborative, and seeks consensual agreement
within the host research community about their agreed representation of Tuareg identity, culture,
and lived experience.
Step 4: Validate Informed Consent Synopsis that is read to all participant gatekeepers.
Step 5: Document informed consent conversation with each gatekeeper prior to each PI
engagement as part of field research.
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PI: CHRISTIAN
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Step 6: Allow informed gatekeeper to decide if, when, where, how the PI will engage his/her
community in a group interview session.
Step 7: During the conduct of the group engagement, PI will place himself at the subordinate
position aside the Amenokal or elder gatekeeper and direct all questions to him. This places the
elder social gatekeeper in the role of evaluator of each question and follow up response,
ensuring that the PI does not violate the social roles of the community.
Part 2 – Consent Process and Document Waiver/Alteration Information
In most cases, subjects need to participate in a meaningful consent process and receive a
consent/assent form that documents agreement to participate in research. However, in a few cases
the subject’s confidentiality is protected by waiving/altering consent procedures or the requirement
for signed consent forms. Please read the IRB’s policy on informed consent for explanations,
including what the IRB must demonstrate to permit waiver or alteration
(http://www.nova.edu/irb/manual/forms/informed_consent.pdf). Please note, however, that while
your study may qualify for waiver or alteration, that determination is at the discretion of the IRB.
One case where a signed informed consent form is NOT used is when a researcher is only
reviewing existing/archival data that were collected for non-research purposes. If the data are
obtained from the records by someone with authorization, and the data are de-identified, then it may
be appropriate not to ask subjects (those whose data you are collecting) to provide consent,
because the research involves no more than minimal risk, the waiver or alteration will not adversely
affect the rights or welfare of subjects, the research could not practicably be carried out without the
waiver or alteration, and, when appropriate, the subject will be provided pertinent information about
participation. (NOTE: If your study has other procedures that require interaction with subjects or
prospective collection of data, it is unlikely that waiver or alteration of consent procedures or the
signing of consent forms would be appropriate.) If this describes your study, then you may request
a waiver of the requirement for informed consent and the documentation of signed consent.
If you think this applies in your study, please describe your rationale.
Another situation involving waiver or alteration of the requirement to obtain a signed consent form is
when the research only entails conducting anonymous surveys that are not intrusive. If there is no
way that the subjects’ responses could be linked to them, then waiving the requirement for a signed
consent form would minimize a risk to their confidentiality and privacy because the only record
linking the subject and the research would be the consent form. If the principal risk would be
potential harm resulting from a breach of confidentiality and the research presents no more than
minimal risk to subjects and involves no procedures for which written consent is normally required
outside of the research context, then the elements of informed consent are put into the survey itself.
The person indicates his/her voluntary participation by completing the survey after being advised
about the study and voluntary nature of his/her participation.
If you think this applies in your study, please describe your rationale.
There may be other cases where you would wish to ask for a waiver or alteration of informed
consent or signed consent documentation.
If you are seeking a waiver or alteration, please describe your rationale.
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PI: CHRISTIAN
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The Tuareg in the western Sahel speak their native language of Tamashek (Mali) and Tamajek
(Niger and western Chad). Tamashek/Tamajek are still oral languages. Some elite families in
the past used Tinifegh, a form of Phoenician script, but the language is orally taught in the home
and schools. Some elements of the Tuareg population speak and may write limited French;
other elements speak and may write limited Arabic. The limited refers to basic business, trade,
travel words and concepts needed to communicate outside of Tuareg communities.
The Tuareg at the center of this investigation mostly believe themselves to be autonomous and
sovereign owners of their own social constructions. As an oral, sociocentric, high context,
shame based, rural, nomadic, society, which is communally segmented by blood and marriage,
and divided by castes according to hereditary socioeconomic distinctions, their concepts of harm
and vulnerability are vastly different than those of urbanized, egocentric, literate communities.
All interviews, like all types of community activities, are collective enterprises that occur with
organically determined groupings of men, women, children, and outsiders depending on the
mutual consent/agreement of the membership. Each event in each family/clan/kel has an
acceptable audience/participation that the collective of community gatekeepers determines when
constructing the audience mix of men/women/children/elderly.
My proposal to avoid harm and ensure consent is based on the practice of explaining a synopsis
of my investigation goals and objectives to gatekeepers at each level, and asking them if they
would desire to participate and who the PI should talk to. My past fieldwork experience suggests
that this is the most effective way to ensure informed consent. Individual harm within the group
is avoided because each question to be asked is first discussed with the gatekeeper that is
present during interviews that are always communal in nature, and often communal in the
meaning that is collectivized and transmitted to the PI.
There is no possibility of success in simply approaching a random member of the Tuareg
community and asking him/her questions of collaborative ethnography and phenomenological
inquiry. All social investigation is a group process in the Tuareg community, as it is with the
Zaghawa, Masalit, Fur, and Rizeigat communities further east.
Finally, as to signatures. Oral societies do not use signatures in the same manner as written
societies; or if select members have registered marks that are used for business, political, or
legal purposes, such registered marks/signatures possess a deeper meaning than that casually
used in egocentric communities and can present fear and discomfort in being asked to sign a
document that they cannot read (very few Tuareg read or write Tinifegh, and ancient Phoenician
alphabet system). The fact that a sociocentric community invites a PI into private spaces and
collectively discusses their intimate constructions of their historical narrative and the associated
cognitive and emotional meanings therein, presupposes informed consent.
Attached to this submission is the template of the one page investigation research description
that I would read/discuss with each gatekeeper at each level of sociological construction, most
often in groups of gatekeepers, most of whom would participate in both the collaborative
ethnography and phenomenological inquiry. Included in that template would be a recitation of
the explanation discussion, a listing of the participating members and their relationship to each
other the community in which they live as further evidence of their informed consent.
Part 3 – Consent and Assent Document Information
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PI: CHRISTIAN
Page 18
Typically, you are asked to use the NSU format consent and assent forms. However, if this is
cooperative research, or sponsored research that requires the use of a different template or model,
you may use their format.
I will use NSU format consent/assent forms
I will be using another institution’s format for consent/assent forms (NOTE: Please review the
other institution’s consent forms and the NSU requirements to be sure that all of the NSU
requirements are present. You may also want to discuss the consent forms with your
college/center representative)
As noted above, I am requesting a waiver/alteration of consent and/or signed consent form
X
requirements
If you have different procedures for different groups of subjects, you will need a separate consent
and/or assent form for each group. If the reading level of different groups of subjects differs, this
may also require you to have different consent and/or assent forms (e.g. young children vs
adolescents). If your subjects are children, you will also need parental consent.
What is the total number of consent/assent form types that you plan to use?
1
If using more than one consent form, create a list below that describes the different forms that you
will be using (e.g. 1. Teacher consent form, 2. Parent consent form, 3. Assent form for children age
7-12, 4. Assent form for adolescents).
Include copies of the consent / assent forms. When you attach the consent forms, put them in this
order. Please note that the IRB prefers that the consent document be written using the simplest
language possible, and strongly recommends the question and answer format (see Document
Model #1 for Adult/General Consent Form [Readability Score: Grade 6]).
3.I. Protected Health Information Use
Are you obtaining any data from the subject’s medical record?
Yes No
X
Are you asking the subject about his or her health information, and doing so in a clinic or entity that
would normally be subject to HIPAA regulations on protected health information?
Yes No
X
If you answered “Yes” to either question, continue. Otherwise go on to section 3.J.
Please review the NSU HIPAA research policies available at
(http://www.nova.edu/irb/manual/policies.html for more information.
Please note that effective 12/10/2009 the NSU IRB no longer reviews separate HIPAA
authorizations for research. It is the principal investigator’s responsibility to use the correct HIPAA
authorization as outlined in the aforementioned policy. In instances where the HIPAA authorization
must be a part of the informed consent form for research, the NSU IRB will review the compound
consent.
Specify the exact data to be gathered (e.g., weight, blood pressure, IQ score, diagnosis, depression
rating, number of treatments, etc.).
Which procedure are you proposing to use? (Check)
457
PI: CHRISTIAN
Page 19
I will obtain the subject’s authorization to obtain the protected health information via the NSU
Authorization for Use and Disclosure of Protected Health Information in Research (research
activities will be occurring at an NSU clinic).
I will obtain the subject’s authorization to obtain the protected health information via the
authorization for use and disclosure of protected health information in research provided by
the non-NSU covered entity.
The protected health information data are a fully de-identified data set (data obtained without
recording any patient information, with the data accessed by an employee of the institution).
The data are part of a limited data set agreement as defined by the Office of Human
Research Protections. (Attach a copy of the agreement.)
If part of a limited data set agreement, what is the justification that confidentiality is protected?
I have a waiver provided by a duly constituted privacy board. (Attach a copy of the waiver.)
HIPAA Research Authorization
If the research is to be conducted at an NSU clinic, have you created a HIPAA authorization form
as outlined in the HIPAA Research Policy No. 1 (http://www.nova.edu/irb/manual/policies.html) and
in keeping with the Instructions for Preparing the Authorization For Use and Disclosure of Protected
Health Information in Research Form and the model form provided
(http://www.nova.edu/irb/manual/forms.html)?
Yes No
Please note, do NOT submit a copy of the HIPAA authorization form if you are following the model
noted in the aforementioned policy.
If the research is to be conducted at a non-NSU covered entity, have you reviewed the HIPAA
Research Policy No. 6: Guidance on Research at Outside Entities
(http://www.nova.edu/irb/manual/policies.html)?
Yes No
Researchers are advised to discuss the proposed research with the applicable HIPAA privacy
officer at the non-NSU covered entity.
Does the researcher sponsor or cooperating agency require the incorporation of the HIPAA
authorization within the consent document (Compound Consent)?
Yes No
If yes, please briefly indicate who requires that this be in the informed consent document.
Please note, consent forms that include the HIPAA authorization may need approval from the
university Office of Corporate Compliance.
3.J. Student/Academic Information Use
Are you obtaining any data from the subject’s academic records?
Yes No
X
If you answered “Yes”, continue. Otherwise go on to section K.
Specify the exact data to be gathered (e.g., GPA, standardized test score, IQ score,
medical/psychological information stored in academic files, attendance records, disciplinary
records, etc.).
458
PI: CHRISTIAN
Page 20
Specify how you will obtain the data.
Which procedure are you proposing to use? (Check all that apply)
I will obtain the subject’s consent to obtain the academic information.
The academic information will be a part of a fully de-identified data set (data obtained without
recording any subject information, and provided to you in keeping with the institution’s policies and
the Federal Educational Rights and Privacy Act [FERPA]).
3.K. Risks, Discomforts, & Inconveniences
In this section, discuss all potential risks (physical, economic/financial, legal, psychological, and
social, etc.), discomforts, or inconveniences to the subjects.
 All studies using identifiable subject information must address the issue of possible loss of
subject confidentiality
 Some possible risks include physical, psychological or emotional harm, breach of
confidentiality, and invasion of privacy.
 Discomfort includes anticipated risk for mild physical or emotional pain.
 Study inconveniences include loss of time or pay.
Each risk, discomfort and inconvenience should be addressed individually in the following format
(use the tables provided and copy if the study presents more than 3).
 List each risk individually
 Discuss likelihood: How likely is it that this risk/discomfort or inconvenience will occur? This
is usually classified as minimal, moderate, or high.
 Discuss magnitude/duration: How dire is the risk/inconvenience/discomfort, and if it occurs,
how long do you expect that the subject will be affected?
 Discuss risk minimization: Describe the procedures undertaken to minimize the risk that this
specific risk/discomfort/inconvenience will occur.
Risk/Discomfort
Fear/Anger from misunderstanding of research or questions
Likelihood
Minimal
Magnitude/Duration Related to PI and Gatekeeper, so resolution is rapid and damage nil
Risk Minimization
Rehearsal of one page research purpose with interpreter to ensure
appropriately slow pace of dialogue
Risk/Discomfort
Misunderstandings due to complex terms or ideas
Likelihood
Moderate
Magnitude/Duration Potential for hurt feelings and withdrawal of gatekeeper permission to
engage group members
Risk Minimization
All ideas, concepts, terms used in group sessions must be first
taught/socialized with interpreter; in essence, all sociological, psychological,
and emotional concepts have to be first taught to interpreter in English, then
collaboration occurs about how to discuss these concepts in Tamashek/
Tamajek. I have usually found that before any questions and dialogue
commences, the PI and interpreter must identify & discuss any new terms &
ideas with gatekeeper (first, then group) to build common understanding of
concepts involving memory, identity, culture, feelings, and the general
459
PI: CHRISTIAN
Page 21
psychological organization and community construction of the host tribe.
Risk/Discomfort
Likelihood
Transference and Counter-transference
Likelihood of transference between the informants & the PI will be minimal
as the conflict conditions of the informants involve violence from
environmental factors such as drought & violence from intra & inter-ethnic
conflict over identity definition & historical narrative formation &
generational transmission. The effects of counter-transference present will
be mitigated by the investigator’s emotional interaction with the informants
in the group settings (sharing the experience therapeutically) & by the PI’s
ability to draw from significant similar previous experiences in conflict
settings.
Magnitude/Duration Transference magnitude/duration to Informants is minimal; Countertransference magnitude/duration to PI is moderate at most depending on
severity of informants’ conflict stories.
Risk Minimization
Group settings and strong past performance experience by the PI
One way in which confidentiality is partially protected is to destroy study documents containing
identifiable information when they are no longer needed. The IRB requires that study materials be
kept for a minimum of three years from the end of the study to permit study auditing; you may elect
to keep them for a longer period of time and study sponsors may have their own data retention
requirements. Please indicate when and how you plan to destroy data that contains identifiable
subject information, such as consent forms, lists that link subject identity to data coding, or raw data
containing subject names.
Data retention of interview transcripts and collaborative ethnography notes will be maintained for
36 months after the study concludes; then all data and related forms will be erased from the
secure hard drive that it is maintained on by permanent erasure method. The data collected will
not identify any respondents by name; only pseudonym with socioeconomic-political-caste-kel
descriptors. The Principal Investigator (Patrick J Christian) will maintain all data observations,
photos, and interview recordings on a personally owned laptop. All photos & recordings will be
erased after downloading to the laptop & the data will be secured using Steganos Security
Encryption Software purchased by the PI. No other persons in or out of government have
access to this laptop, only the PI.
3.L. Benefits to Subjects
In this section, discuss all direct benefits of the study to participants. This does not include “helping
research” or other generalities, nor does it include compensation for participation. Some examples
of benefits include receiving free treatment, receiving a list of reputable local services, or obtaining
tutoring. The value of any such benefits should be listed as well. If there are no direct benefits to the
participants, this should be indicated.
Are there any direct benefits to the research participants?
There are no direct benefits to study participants
This study provides benefit to, or is likely to benefit, the participants
X
460
PI: CHRISTIAN
Page 22
List/describe each benefit
Based on my previous experiences with eastern Sahel communities conducting ceasefire
mediation, negotiation, facilitation between conflict tribes, I found that such peoples, suffering the
debilitating effects of communal violence and extended loss, were so eager to talk about their
experiences as a cathartic relief, that the real difficulty for the PI (if all goes correctly) was
disengaging. The PI has to be prepared for extended (really long) sessions if the communal
interview begins to engage the participants on a deep level; they will not want to stop until a level
of emotional and cognitive relief is met. Thus, the benefit offered is a chance for victimized
participants to release often pent up emotions and adjust to painful realities of loss & loneliness.
3.M. Data Analysis Plan
Please describe preliminarily proposed data analysis procedures.
First, a Heuristic analysis of what past research and literature review tells us of the subject
participants as opposed to what we find during our collective interview sessions.
Second, a Heuristic analysis of the similarities between the three Kel confederations in northern
Niger and Mali; followed by analysis between the Tuareg kels & their neighboring/dominant nonTuareg co-countrymen.
3.N. Scientific Benefit
Briefly discuss how generalization of the information obtained from this study will be scientifically
useful, or useful to your research site.
This generalized heuristic analysis will provide clues to the approaches to regional stability
initiatives that can be undertaken by the USG, UN, and Host Nation governments relative to
stabilizing the Tuareg communities and helping them step back from violent demonstrations as
method of salvaging at risk identities and cultural expression, and generational memory.
3.O. Risk/Benefit Ratio
To be approved, a study needs to have greater benefits than risks. Why do you believe this study
has a positive benefits-to-risks ratio?
As the situation with respect to the Tuareg currently stands, the international community of
interventionists are enacting plans, programs, and activities that involve the Tuareg people, their
resources, and their heritage with little knowledge of the subject peoples. Thus, there is greater
harm in NOT conducting the study than any potential harm that may arise.
3.P. Safety Monitoring Plans
All researchers are required to report adverse events and unanticipated problems in keeping with
the NSU IRB policy (http://www.nova.edu/irb/manual/forms/adverse_events.pdf ).
Studies that entail significant risk to subjects, such as randomized controlled drug
trials, may warrant safety monitoring by an outside safety board. Does your study
utilize a Data Safety Monitoring plan?
Yes No
X
If “Yes,” please describe the safety monitoring plans. Please specify if the study will be monitored
by the investigators, sponsors (if applicable), or a Data Safety Monitoring Board (DSMB).
Sponsored studies may reference an attached Investigator Brochure.
461
PI: CHRISTIAN
Page 23
3.Q. Other Information
If there is other information about this study that is required in order for those reviewing the study to
fully understand the study, its risks and benefits, please describe below.
I
I
I certify that all information provided in this submission (including any supporting documents) is a complete
and accurate descri tion of the ro osed stud . I a ree to the followin :
This study will be conducted in the manner described I will retain all signed informed consent documents
and study-related records for a minimum of three (3)
in this submission and will not be implemented
(including subject recruitment or consenting) until all
years (or longer as stipulated by funding agencies)
applicable IRSs have granted permission to conduct
from the date the study is concluded.
the research. No changes to this study will be
I Pl Initials I PJC
implemented until an amendment form has been
submitted and approved by the IRS.
I will report in writing any serious adverse events to
I~P-1-ln- it-ia-ls- IP
- J-C-...1 the IRS within 24 hours and all other adverse events
and unanticipated problems within 5 working days.
If the IRS approves this study via expedited or full
I Pl Initials PJC
procedure, I will submit for continuing review as
stipulated in the approval letter. If the study or data
I will provide participants with any significant new
analysis will exceed the approval period, I will submit information obtained during the course of the study
a Submission Form for Continuing Review of IRS
and submit reports of new information to the IRS as
Approved Studies in a timely manner (well in
a Study Amendment.
I Pl Initials PJC
advance of the renewal date). I understand that
study activities may not continue past an approval
If my study has been approved at the Expedited or
I Pl Initials PJC
period.
Full Review levels, I will report to the IRS when this
I will provide a copy of the
study has closed (no further data collection or
P l Initials PJ C
signed consent form to the
analysis). This report will be provided no later than
subject or patient, if applicable
30 days after the end of the
study via the IRS Closing
Pl Initials PJC
Re rt F
!
I
I
I
I
I
I
I
I
I
I
I
Date:
462
I
Pl: CHRISTIAN
Page 24

Appendices 1-17 - NSUWorks

Transcription

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